or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
had kept himself out of the storm with Baalis king of the Ammonites Jer. 40.14 and being of the kings seed he now envied that the government should be committed to Gedaliah and stirred up also by the king of Ammon he made a conspiracy with some few more to slay Gedaliah this Johanan mentioned above vers 23. discovered to Gedaliah and offered his help to slay Ishmael Jer. 40.13 14. but Gedaliah being incredulous Ishmael had the better advantage to effect his purpose for whilest he was feasting with him he slew him and those that were with him Jer. 41.1 2 3. Ishmael the sonne of Nethaniah of the seed royall and ten men with him came to Gedaliah and they did eat bread in Mizpah together and Ishmael arose and ten men with him and smote Gedaliah the governour and all the Jews that were with him c. after this fourescore men coming from severall places of the kingdome in a most sad and mournfull manner because of the desolation that was fallen upon Jerusalem having certain offerings and incense with them which they purposed to offer to the Lord in the place where the Temple had stood the place which God had chosen though now ruined by the Chaldeans Ishmael having notice of it went forth to meet them and with counterfeit tears making shew that he also bare a part with them in their sorrow he invited them to go with him to Gedaliah thereby to try how they stood affected to him and so having gotten them into the city he slew them all ten of them onely excepted whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres he also addressed himself presently to return to the Amonites and carried with him as captives all the inhabitants of that place and amongst the rest Zedekiahs daughters committed to the care of Gedaliah by Nebuchadnezzer but Johanan hearing of it with such forces as he could get pursued him presently and overtaking him at Gibeon the captives fell off him and Ishmael with eight men onely escaped by flight all which is largely related in the 40. and 41. chapter Vers 26. And all the people both small and great and the captains of the armies arose and came to Egypt c. Fearing the Babylonian would take occasion upon the murder of Gedaliah and the Chaldeans that were with him utterly to destroy all the Jewes that remained in the land Johanan and the other captains resolved to fly with the people that were left into Egypt first indeed they came to Jeremiah and asked counsel of him vowing to do as he should direct them from the Lord but when he answered them that if they stayed in the land God would shew them mercy but if they went down into Egypt they should all perish there they charged him with prophesying falsely in the name of the Lord and despising the oracle of God they went away to Egypt and carried both Jeremiah and Baruch along with them and inhabited near unto Taphnes where when Jeremiah continued to reprove them for their idolatry and to foretell the destruction of Egypt and of the Jews that sought to shelter themselves there for this with all before mentioned is largely related by Ieremiah in the 41 42 43 and 44. chapters of his prophesie he was at length there as other histories report stoned to death by his own ungratefull countrey-men Vers 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin c. Zedekiah died in prison in Babylon Jer. 52.11 Then he put out the eyes of Zedekiah and the king of Babylon bound him in chains and carried him to Babylon and put him in prison till the day of his death and had onely the honour of being buried as a prince and lamented at his buriall by his people Jer. 34.5 But thou shalt die in peace and with the buryings of thy fathers the former kings which were before thee so shall they burn odours for thee and they will lament thee saying Ah Lord for I have pronounced the word saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Nebuchadnezzer was at length by Evilmerodach the sonne of Nebuchadnezzer taken out of prison and used with all princely respect indeed whereas here it is said this was done on the seven and twentieth day of the twelfth moneth Jerem. 52.31 it is said to have been done on the five and twentieth day but the reason of this may be because order was given for his release on the five and twentieth day but it was not done till the seven and twentieth day as is here said ANNOTATIONS Upon the first book of the CHRONICLES CHAP. I. ADam Sheth Enosh c. In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah as 1. Kings 14.19 and 1. Kings 15.23 and in many other places But it is clear that these books of the Chronicles which are a part of the sacred Scriptures are not the very same that are there mentioned because many things which are there said to have been related are not here to be found as we see 1. Kings 14.19 Yet these were happely collected out of those and that by Ezra as it is generally thought Their chief scope is to give us the history of the kings of Judah entirely by it self without intermingling the story of the kings of Israel as it is in the books of the kings and especially to adde such remarkable passages concerning Judahs kingdome as were omitted in the books of the kings whence they are called by the Greek Interpreters Paralipomena that is passages formerly passed by and omitted In the first foure verses we have the line of Adam to Noah no other of the posterity of Adam being mentioned because they were all destroyed in the floud Vers 5. The sonnes of Japheth Gomer c. See Gen. 10.1 Vers 10. And Cush begat Nimrod he began to be mighty upon the earth See Gen. 10.8 Vers 18. And Arphaxad begat Shelah The Septuagint in their Greek translation of the old Testament do both here and also Gen. 10.14 insert one generation more then is in the Hebrew reading the text thus And Arphaxad begat Cainan and Cainan begat Shelah And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation rather then the Hebrew copies Luke 3.35 36. making Salah or Shelah the sonne of Cainan and Cainan the sonne of Arphaxad Now to this it is answered that the Evangelist did this because the Septuagint translation was then of great esteem and of most frequent use amongst the Jews and therefore he would not for so small a matter and of no importance minister any occasion of contention it being sufficient for him to shew that Christ was the sonne of David even according to the genealogy of David set down by the Septuagint which in
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many
Lord his God was with him Vers 3. And their father gave them great gifts of silver and of gold and of precious things with fenced cities in Judah See the Annotations for most passages in this chapter 2. Kings 8.16 c. Vers 11. And caused the inhabitants of Jerusalem to commit fornication c. That is to worship Baal and herein this sinne of Jehoram is aggravated that he set up this idolatry in Jerusalem where was the Temple Gods dwelling place Vers 12. And there came a writing to him from Elijah the prophet c. Elijah was taken up into heaven in Jehoshaphats time and Elisha was succeeded in his room 2. Kings 3.11 either therefore this is meant of some other Elijah or of Elisha and that he is here called Elijah as the Baptist afterward was because he came in the spirit and power of Elijah or else which is more probable this prophesie was written by Elijah whilest he lived upon the earth as Isaiah wrote before-hand concerning Cyrus Isaiah 45.1 and the prophet that was sent to Jeroboam prophesied of Josiah 1. Kings 13.2 and committed either to Elisha or the other prophets and by them now sent to Jehoram whose insolent crueltie was such that the prophets durst not shew themselves in his presence Vers 14. Behold with a great plague will the Lord smite thy people and thy children c. See the event vers 16 17 18. and thus his slaying his brethren was punished with the losse of his own children Vers 19. And his people made no burning for him like the burning of his fathers See chap. 16.14 CHAP. XXII Vers 1. ANd the inhabitants of Jerusalem made Ahaziah his youngest sonne king in his stead c. See the Annotations of most of this chapter in 2. Kings 8.24 c. Vers 9. And he sought Ahaziah and they caught him for he was hid in Samaria and brought him to Jehu He was first wounded in his flight from Israel not farre off from Ibleam which was not farre from Megiddo and being wounded fled to Megiddo and at Megiddo he was at length slain 2. Kings 9.27 But how is it then said that he was hâ—d and taken in Samaria I answer 1. That by Samaria here may be meant onely the kingdome of Samaria as is noted on the 2. Kings 9.27 Or 2. that not thinking himself safe in Megiddo whither he at first fled to hide himself he thence fled to Samaria where he was found and thence brought back to Megiddo and slain there So the house of Ahaziah had no power to keep still the kingdome That is there was none of his children of years to maintain their right to the kingdome against such as would usurpe the regall power as Athaliah immediately did Vers 10. She arose and destroyed all the seed royall of the house of Judah See the Annotations for this and the following verses in 2. Kings 11.1 2. CHAP. XXIII Vers 1. ANd in the seventh yeare Jehoiada strengthened himself c. See 2. Kings 11.4 c. Vers 4. A third part of you entring on the sabbath of the priests and of the Levites shall be porters of the doores This third part here spoken of seems to be the same that in 2. Kings 11.6 are said to have had the charge of the gate behind the guard which was the south-gate Whereas therefore it is here said that they were porters of the doores it is either because this gate was called the gate of the doores or thresholds for some cause unknown to us or else because besides the charge of the keeping of the gate behind the guard mentioned in the book of the Kings they were also appointed to be porters of the doores of the Temple See the notes on 2. Kings 11.5 Vers 5. And a third part at the gate of the foundation That is the east-gate called also the gate of Sur 2 Kings 11.6 it was happely called the gate of the foundation because it stood lower than the rest and from thence they went up by an ascent into the great court And all the people shall be in the courts of the house of the Lord. That is in the court of the people which was divided into severall courts for we cannot think that the people were appointed to be in the priests court Vers 6. Let none come into the house of the Lord save the priests c. That is into the priests court But all the people shall keep the watch of the Lord. That is shall guard the holy place that no man enter it or they shall observe to do in this service of the Lord what is given them in charge Vers 8. And took every man his men that were to come in on the sabbath c. That is every man that was the head of the family took those that belonged to them For Jehoiada the priest dismissed not the courses See 2. Kings 11.5 Vers 9. Moreover Jehoiada the priest delivered to the captains of hundreds spears c. See 2. Kings 11.10 where also are many severall notes for the following passages of this chapter Vers 11. And Jehoiada and his sonnes anointed him and said God save the king Zechariah therefore the sonne of Jehoiada that was afterwards slain at the command of this king chap. 24.21 had now an hand in setting the crowne upon his head Vers 13. Also the singers with instruments of musick and such as taught to sing praise That is that lead the song as being the most skilfull and at other times teachers of the younger sort Vers 16. And Jehoiada made a covenant between him and between all the people c. That is between the Lord of whom mention was made before vers 14. and again in the last words of this verse and the king and the people as it is expressed 2. Kings 11.17 or betwixt himself and the king and the people to wit in Gods behalf Vers 20. And they came through the high gate into the kings house That is the chief gate of the kings house called the gate of the guard 2. Kings 11.19 CHAP. XXIV Vers 4. ANd it came to passe after this that Joash was minded to repair the house of the Lord. See 2. Kings 12.4 5. Vers 5. Howbeit the Levites hastened it not For in the three and twentieth yeare of his reigne they had done nothing to the repairing of the house 2. Kings 12.6 Vers 6. Why hast thou not required of the Levites to bring out of Judah and out of Jerusalem the collection according to the commandment of Moses c. By this collection may be meant either the half shekel which every man paid when they were numbred Exod. 30.12.13 which is called the money of every one that passeth account 2. Kings 12.14 or else the voluntary contributions which the people were to give after the manner as they did for the building of the tabernacle at the commandment of Moses Exod. 35.5 an order which it seems was observed in future times Neh. 10
according to the commandment of Cyrus and Darius and Artaxerxes king of Persia or else Artaxerxes Longimanus or Longhand is meant the sonne of Zerxes by Esther and grandchild of Darius Hystaspes and that he is here joyned with Cyrus and Darius because though the fabrick it self of the Temple was fully finished long before his reigne to wit in the sixth yeare of his grandfather Darius vers 15. And this house was finished on the third day of the moneth Adar which was in the sixth yeare of the reigne of Darius the king yet it was afterward much beautified and in that regard finished by the commandment of this Artaxerxes the sonne of Zerxes when he gave commission for the building of the walls of Jerusalem Vers 15. And this house was finished on the third day of the moneth Adar which was in the sixth yeare of the reigne of Darius the king Here the time is set down when the fabrick of the Temple was finished to wit the third day of the moneth Adar which was their twelfth moneth in the sixth yeare of the reigne of Darius for that it was not quite finished in regard of the beautifying and happely in regard of the further enlarging of it is evident from that which was said before vers 14. And they builded and finished it c. according to the commandment of Cyrus and Darius and Artaxerxes king of Persia since hereby it is plain that though the fabrick of the Temple was finished in the sixth yeare of Darius as is here said yet somewhat was done afterwards for the more complete finishing of it in the reigne of Artaxerxes the son or grandchild of this Darius but how doth this agree may some say with that which the Jews said to our Saviour Joh. 2.20 Fourty and six years was this Temple in building since according to the computation of the most of those historians that lived about these times Cyrus reigned after he came to the Empire but seven years and Cambyses but eight years so that from the second of Cyrus when the foundation of the Temple was first laid to the sixth of Darius Hystaspes and so including all the time wherein the Jews were forced to cease from building the Temple there will be found not above twenty years but to this two answers are given by Expositours for first some say that the Jews spake not of the building of the Temple in the time of the Persian kings but of the building of it by Herod who did in a manner build it anew and that was properly the Temple of which Christ then spake and indeed though Josephus saith that he was not full nine years in building it yet considering that above thirty years after they were still beautifying and enlarging the Temple with some addition or other I see not but that it may be very probably thought that the Jews spake indeed of the building of the Temple by Herod and secondly others say that Cyrus reigned after he came to the Empire thirty years to which if we adde the eight yeare of Cambyses his sonne and two years of the usurpation of the Magi as some account then the sixth yeare of Darius Hystaspes makes six and fourty years and if it could be made good out of those that have written the history of these times that Cyrus reigned so long after he came to the Empire this answer would fully satisfie Vers 18. As it is written in the book of Moses Because Ezra alledgeth here the book of Moses it may hence appear that not Ezra as some have said but Moses himself did write those five first books of the Scripture commonly called the books of Moses Vers 21. And all such as had separated themselves unto them c. That is such as were become proselytes Vers 22. For the Lord had made them joyfull and turned the heart of the king of Assyria unto them That is the king of Persia for since the conquest of the Assyrians by Cyrus even the Persian kings were also called kings of Assyria as were before the kings of Babylon 2. Chron. 33.11 and this phrase of turning the heart of the king of Assyria to them hath respect either to the hatred of the former kings of Assyria who did at first subdue the Jews and carried them captive into Babylon or else to the late displeasure of Cambyses who had opposed the rebuilding of the Temple all his time in his reigne their enemies prevailed and they could not be heard but now the Lord had turned the heart of the king of Assyria to favour them according to that Prov. 21.1 The kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will CHAP. VII Vers 1. IN the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah c. This Artaxerxes in whose reigne Ezra went up from Babylon to Jerusalem was the same that was mentioned before chap. 6.14 And the Elders of the Jews builded and they prospered c. according to the commandment of Cyrus and Darius and Artaxerxes king of Persia where it is noted as most probable that it was Artaxerxes Longimanus the sonne of Zerxes and in whose time also some thirteen years after this Nehemiah was sent to Jerusalem Neh. 2.1 at which time Ezra was still living Neh. 8.1 and whereas it is said that Ezra was the sonne of Seraiah the meaning is that he was the grandchild of Seraiah for Seraiah was slain by Nebuchadnezzar 2. Kings 25.18 21. and therefore if Ezra had been his immediate sonne he was born before the captivitie which hath no shew of probabilitie considering how many years passed betwixt the captivitie under Nebuchadnezzar and the reigne of Artaxerxes Longimanus Vers 3. The sonne of Azariah the sonne of Meraioth Betwixt Azariah and Meraioth there are six generations more expressed 1. Chron. 6.7 10. which are here omitted to wit Johanan Azariah Ahimaaz Zadok Ahitub and Amasiah which was done doubtlesse onely for brevities sake the drift of this catalogue being onely to shew that Ezra was of the stock of Aaron but why these were left out rather than others there cannot I think any sure reason be given Vers 6. This Ezra went up from Babylon and he was a ready scribe in the law of Moses That is an acute learned and ready expounder of the law not onely by writing but also by words of mouth according to that expression of the Psalmist Psal 45.1 My tongue is the pen of a ready writer for the same that is called by Mark a scribe Mark 12.28 And one of the scribes came and heard them reasoning together and asked him which is the first commandement is called by Matthew a lawyer or a doctour of the law Matth. 22.35 36. Then one of them which was a lawyer aâ—ked him a question c. saying Master which is the greatest commandment in the law so that it seems as amongst the Grecians their great wise and learned men were
third chapters of this book Vers 44. And at that time were some appointed over the chambers for the treatreasures for the offerings for the first fruits c. Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites Vers 47. And the Levites sanctified them unto the children of Aaron That is the tithe of their tithes the Levites set apart for the priests CHAP. XIII Vers 1. ON that day they read in the book of Moses c. This I conceive hath not reference to that which is immediately before related concerning the dedication of the walls of Jerusalem for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem and were finished within two moneths or lesse chap. 6.15 nor is it likely that it was long after ere the walls were dedicated but rather to the day whereon they sealed the covenant whereof he had spoken before in the ninth and tenth chapters when upon reading of the law amongst other evils this also concerning their marriages with heathens and the joyning of their children to the congregation of the Lord was discovered and reformed by separating all the mixed multitude from the children of Israel as is noted before chap. 9.2 and here repeated again vers 3. and this as it seems by that which follows vers 4 5 6. was about the two and thirtieth yeare of Artaxerxes some twelve years after Nehemiahs first coming to Jerusalem when having been with Artaxerxes in Persia he returned again to Jerusalem and reformed such abuses as in the time of his absence were crept in amongst them see the note chap. 2.1 and chap. 5.14 And therein was written that the Ammonite and Moabite should not come into the congregation c. No nor their children unto the tenth generation Deut. 23.1.3 concerning which see the notes there And though there were many passages in Moses law that were against the polluting of the seed of Israel by mariages with the nations about them yet this is here alledged concerning the Ammonites and Moabites rather then any other because it did so expressely discover the great sinne of Eliashib mentioned afterwards vers 4.5 in joyning himself in affinity with Tobiah who is often called the servant the Ammonite yea and honouring him so farre as to allot him a chamber in the very Temple Vers 3. They separated from Israel all the mixed multitude This is added to aggravate the sinne of Eliashib the high priest related in the following verses who was so farre from a sincere desire to reform this abuse discovered by the law that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel yet he immediately after Nehemiah was gone into Persia which was vers 6. in the thirty second yeare of Artaxerxes reigne received Tobiah amongst them yea and gave him a lodging in the very Temple howeuer he had happely dissembled these his purposes so long as Nehemiah abode in Jerusalem Vers 4. And before this Eliashib the priest having the oversight of the chamber of the house of our God was allied unto Tobiah That is before this reading of the law and the reformation thereupon following mentioned in the former verses Vers 5. And he had prepared for him a great chamber where afore time they laid the meat-offerings c To wit not when he was first allyed to Tobiah but long after when Nehemiah was gone into Persia vers 6. However he carried the matter when Nehemiah being then present upon the reading of the law the people separated from Israel all the mixed multitude vers 3. yet so soon as Nehemiah was gone into Persia in the thirty second yeare of Artaxerxes reigne Eliashib discovered himself preparing that is making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber even in the chambers of the Temple which was done it seems by laying many chambers into one the partitions being taken down as may be gathered from vers 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe caused the chambers to be cleansed Vers 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king c. Twelve years after his first coming to Jerusalem which was in the twentieth yeare of Artaxerxes chap. 2.1 Vers 9. Then I commanded and they cleansed the chambers To wit by casting out the houshold-stuffe of Tobiah and happely by sprinkling them with the water of purifying because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel Vers 10. And I perceived that the portion of the Levites had not been given them The people had not long since by covenant with God bound themselves to the contrary chap. 10.35 c. but it seems out of indignation against Eliashib for lodging Tobiah in the treasuries of the Temple and because they feared thereupon that what they brought thither was diverted some other way and not imployed as it ought to be they wholly forbare to bring in the Levites portions as they had formerly done Vers 11. Then contended I with the rulers and said Why is the house of God forsaken They had said before when they made that solemn covenant with God We will not forsake the house of our God chap. 10.39 and now therefore Nehemiah upbraids them as it were with their own words and condemnes them out of their own mouthes Why is the house of God forsaken Vers 14. Remember me O my God concerning this and wipe not out my good deeds c. He brags not but prayes not claiming any thing of merit as due in justice but producing the good which through the grace of God he had done he beggs of God to remember him in goodnesse and mercy to accept of these his endeavours to serve him according to the sincerity of his heart and not to reject them because of his many failings as is more fully expressed vers 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy yea herein also he intimates that he knew well enough that perhaps from men he should have no thanks but he sought not the praise of men if it proved so he beseeched the Lord however to remember him and then he had his desire Vers 15. In those dayes saw I in Judah some treading winepresses on the sabbath c. Which was also contrary to their former promise when they solemnly renewed their covenant with God chap. 10.31 Vers 16. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath c. Keeping their very markets upon the sabbath dayes and this they did too which is added in the last words as a great aggravation of their sinnes in Jerusalem that is even in the city Jerusalem which God had chosen to himself for his habitation Vers
which is ordinarily found in other men for the defence of their countrey against an enemie CHAP. IV. Vers 2. TAke ye twelve men out of the people out of every tribe a man c. being passed over Jordan the Lord repeats the charge given them before chap. 1. vers 12. And indeed therefore was it there onely briefly touched because it was to be here again more largely expressed Vers 3. Take you hence out of the midst of Jordan out of the place where the Priests feet stood firm twelve stones c. In the seventh verse the reason is expressed why these twelve stones were to be taken up out of Jordan about the place where the Priests had stood with the ark and to be carried to the place where they were to lodge that night which was Gilgal vers 19. namely that they might there stand as a memoriall to succeeding generations of this miraculous work when the Lord was pleased to divide Jordan before the ark that the twelve tribes might passe over to take possession of the land which he had given them for an inheritance But may some say seeing the tribes of Reuben and Gad and one half of the tribe of Manasseh had already their inheritance assigned them without Jordan yea and were already in possession of it why were these tribes with the rest to testifie their thankfulnesse by setting up this memoriall of Gods miraculous dividing of Jordan before them Now for the answer of this it is not enough to say that about fourtie thousand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their warres and that because these stones were set up in the name of the whole tribes and therefore the question still remains why these tribes were to come in for a share in erecting this monument of Gods praise that had for their particular no share in the mercie The truer answer therefore I conceive to be this That these tribes were to joyn with the rest herein first Because the whole people of Israel though consisting of twelve severall tribes were yet all one body and therefore no good could be done to any of the tribes but the whole body must needs have an interest in it and ought to be thankfull for it and secondly Because hereby they might shew that the land which was allotted them without Jordan was a part of that land of promise the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal Vers 9. And Joshua set up twelve stones in the midst of Jordan c. even this also no doubt the Lord had given in charge to Joshua though it be not expressed and that for the same end that the other were set in Gilgal For though they were hid under water yet the report of their being there set might be a memoriall of that great work and besides at a low ebbe they might happely be seen at least the dashing of the waters against them might be perceived And they are there unto this day This clause could not be written by Joshua and yet that proves not that Joshua wrote not this book since many such passages we find here and there even in the books of Moses Vers 10. For the Priests that bare the ark stood in the midst of Jordan untill every thing was finished that the Lord commanded Joshua to speak unto the people according to all that Moses commanded Joshua This clause according to all that Moses commanded Joshua cannot be so understood as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan For Moses had never spoken of any such thing to Joshua but Joshua had received these directions immediately from God But the meaning of these words is onely this that all was done as God commanded Joshua which was according to what Moses had given Joshua in charge Moses had commanded Joshua to see that all things were done according to the word of the Lord and so it was in this particular of their passage over Jordan according to the charge he had received from Moses all things were done as the Lord commanded And the people hasted and passed over This haste which they made in passing over was not so much because a multitude of people were to passe over in a few houres and were afterwards to go as farre as Gilgal that day as from their fear and weaknesse of faith the sight of that mountain of waters which seemed ready to overwhelm them could not but scare them and hence it was that every man made all the speed he could out of that vale of the shadow of death Now this is the rather added in this place the more hereby to extoll the faith of the priests who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten over into the land of Canaan and all other things were done concerning the stones set up in Gilgal and in the midst of Jordan as God had appointed Vers 13. About fourty thousand prepared for warre passed over c. To wit of Ruben Gad and the half tribe of Manasseh the rest being left in garrison for the defence of the land their wives children and cattell for at the last numbring of the people there was of the Reubenites fourty three thousand seven hundred and thirty and of the Gadites fourty thousand five hundred Numb 26.7 18. besides the half of Manassehs tribe who were in all fifty two thousand seven hundred Numb 26.34 Vers 19. And the people came up out of Jordan on the tenth day of the first moneth Which was the very day whereon by the Law the lambe for the Passeover was to be set apart Exod. 12.3 And hereby it is clear that it was full fourty years within foure or five dayes from the coming of the Israelites out of Egypt to their entrance into the land of promise for they came out of Egypt on the fifteenth day of the first moneth and now on the tenth day of the first moneth they entred the land of Canaan Vers 23. For the Lord your God dried up the waters of Jordan from before you untill ye were passed over c. The Israelites are appointed thus to answer their children for many generations after when they should inquire concerning those stones that were set up in Gilgal even as if that miracle had been wrought for them in their own persons the Lord your God dried up the waters of Jordan from before you c. and that because in that the Lord did this for their Ancestours he did it for them who were then in the loyns of their Ancestours and that in regard of the profession of the same faith they might look upon that which was done for their Ancestours as a pledge of his fatherly love to them also and his care of their welfare CHAP. V. Vers 2. AT that
there was but one lot drawn for the children of Ioseph and that because one half of the tribe of Manasseh being already disposed of without Iordan it was judged the fittest way to joyn the other half of the tribe of Manesseh in one lot with the tribe of Ephraim under the common name of the children of Joseph for say they by this means they made sure that the children of Ioseph should be seated together in that part of Canaan which the lot that was drawn out with that which had their name in it did assigne to them And this likewise they seek to make good from the words of the text both here where it speaks of the inheritance of Ephraim Manasseh as comprehended in one lot And the lot of the children of Joseph fell from Jordan c. and again chap. 17.14 where the children of Ioseph seem to complain of this And the children of Joseph spake unto Joshua saying why hast thou given me but one lot and one portion to inherit But all things considered I think it more probable that there were two severall lots for the tribe of Ephraim and the half of Manasseh first because those words chap. 14.2 By lot was their inheritance for the nine tribes and for the half tribe seems rather to imply that there were severall lots both for the nine tribes and for the half tribe secondly because the portion that fell to the tribe of Ephraim being described in the latter part of this chapter it follows in the beginning of the next chapter There was also a lot for the tribe of Manasseh for do not those words clearly intimate that there was one lot drawn for Ephraim and another for Manasseh and thirdly because the providence of God in ordering the lots must needs be the more wonderfull if Iudahs lot coming forth first the next two lots also that were drawn should be these of Ephraim and Manasseh the sonnes of Ioseph immediately one after another upon whom also God had transferred a part of Reubens birthright as it is expressely said 1. Chron. 5.1 2. And indeed that complaint of the sonnes of Joseph chap. 17.14 Why hast thou given we but one lot and one portion to inherit was not meant of the drawing but one lot for them but of the quantitie of land assigned to them for their portion to wit that it was no more then might well have been assigned for one tribe For had they taken exception that there was but one lot for these two tribes they would have contested about this when they made the lots and not after their lot was drawn And here in this place the text speaks of the lot of the children of Joseph in the singular number not because there was but one lot drawn both for Ephraim and Manasseh but because the writer of this book intended first to shew joyntly together where the inheritance of these two tribes lay and then afterwards to shew severally what each of them had for their portion So that therefore in these first three verses of this chapter the south bounds of the inheritance of the sonnes of Joseph where it bordered upon Benjamins portion is described to wit that they began at that part of Jordan which was nigh unto Iericho and so went up unto the water of Jericho that is to certain streams that watered Iericho called afterwards the waters of Elisha because of that miracle which he wrought upon them 2. Kings 2.21 it is here said to have been on the east and chap. 18.12 on the north side of Jericho because it lay north-east of the city and so to the wildernesse that goeth up from Iericho throughout mount Bethel namely the wildernesse of Beth-aven chap. 18.12 and so from Bethel to Luz and thence to the borders of Archi to Ataroth called also Ataroth-addar verse 5. and again chap. 18 12. and so on still westward by the severall places here mentioned till they ended at last at the sea that is the Mediterranean sea Vers 5. The border of their inheritance on the east side was Ataroth-addar unto Beth-horon the upper Here begins the description of that portion of the land of Canaan which was assigned to the tribe of Ephraim which to us that cannot have any certain knowledge of that countrey as it was in those times must needs be very difficult and hard to be understood especially being described here in so few words as it is In this first clause all is said that is said concerning the eastern bounds to wit that it reached from Ataroth in the southern bounds to Beth-horon in the north side and so indeed the breadth of Ephraims portion is onely here set forth where it was broadest eastward Vers 6. And the border went out toward the sea to Michmethah c. There being mention made in the former verse of Beth-horon the upper which lay on the north side of Ephraims lot here now the text describes how the north border went out from the said Beth-horon first westward to Michmethah and then eastward by severall towns here mentioned till it ended at last at Jordan Vers 8. The border went out from Tappuah westward c. Here the text returns to shew what had been touched before verse 6. to wit how the northern border went on westward beyond Michmethah toward the sea namely that it went along by Tappuah unto the river Kanah and so at last to the midland sea Vers 9. And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh That is besides the cities that stood within the compasse of these bounds the Ephramites had certain cities allotted them within the portion of Manasseh as an addition because this portion here described was too little for them Vers 10. And they drave not out the Canaanites that dwelt in Gezer c. See the note chap. 17.12 CHAP. XVII Vers 1. THere was also a lot for the tribe of Manasseh for he was the first-born of Joseph to wit for Machir the first born of Manasseh c. This clause for he was the first born of Joseph is added to imply that though Jacob had prophesied that Ephraims dignitie should be the greater Gen. 49.19 His younger brother shall be greater then he and his seed shall become a multitude of nations yet Manasseh being one of Josephs sonnes yea his first born he was also to have the portion of a tribe as well as Ephraim according as Jacob had prophesied of them Gen. 48.5 6. And now thy two sonnes Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee into Egypt are mine As Reuben and Simeon they shall be mine And thy issue which thou begettest after them shall be thine Now the lot that fell to Manasseh is said to have been for Machir the first born of Manasseh because Manasseh had no other sonnes but Machir onely and therefore sometimes Machir seems to be put for the
near which under an oke there was a stone erected as a witnesse of the covenant which the people had made with God But it is more probable that this assembly was in Shechem and that the Tabernacle and Ark were removed hither upon this occasion 1. Because Shechem was in the tribe of Ephraim as well as Shiloh and perhaps nearer unto Joshua his city and so the more convenient for him to come thither 2. Because we no where reade that Shiloh is called Shechem which is the onely ground of the other opinion 3. Because it is evident that upon speciall extraordinary occasions they were wont sometimes to remove the Ark 1. Sam. 4.4 So the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts But why should they not have met at Shiloh that so there might be no need to remove the Ark I answer that Shechem was a city of great note a city of refuge chap. 21.21 a place famous for the abode of the Patriarchs there yea and there God did at first enter into a covenant with Abraham Gen. 12.6 7. and the people there had lately renewed their covenant with God upon mount Gerizim and mount Ebal in which regard Joshua might think it the fitter to bring the people now to renew it again in the same place And then besides there might be some other speciall occasion for some other businesse that was to be done at Shechem as happely the buriall of Josephs bones there whereof mention is made in the 32. verse of this chapter Vers 2. Your father 's dwelt on the other side of the floud in old time even Terah the father of Abraham and the father of Nachor That is Euphrates which is by way of eminency usually in the Scripture called the river And they served other gods That is their fathers to wit Terah and Abram and Nachor of whom they were descended by the mothers side for they are all mentioned in the foregoing words Neither need it seem strange unto us that Abraham should serve other Gods before his calling for therein was Gods mercy the more magnified And indeed if Abraham had continued incorrupt in an idolatrous family the posterity of Abraham might have boasted in this whereas the drift of Joshua in these words is quite contrary even to set forth Gods goodnesse in rescuing him out of that way of danger and chusing him to be the father of his peculiar people when there was nothing in him to move the Lord to shew him such speciall favour Vers 3. And I took your father Abraham from the other side of the floud and led him throughout all the land of Canaan The mention which is here made of Gods leading Abraham through the severall parts of Canaan is to intimate Gods goodnesse to him that he did not onely preserve him being in a strange land in the midst of so many barbarous people but also blesse and prosper him and cause him to be so greatly esteemed amongst them And multiplied his seed and gave him Isaac That is gave him severall sonnes to wit Ishmael and the sonnes of Keturah and amongst the rest Isaac and therefore I conceive mention is made of his other children to illustrate Gods singular favour to the Israelites in passing by so many of Abrahams issue and choosing their father to be the heir of promise Vers 4. And I gave unto Isaac Jacob and Esau and I gave unto Esau mount Seir c. Esau is here also mentioned to intimate the free grace of God in passing by Esau though his posterity grew presently great and inhabited mount Seir and establishing his covenant with their father Jacob his younger brother Vers 7. And your eyes have seen what I have done in Egypt Many might be now living as well as Joshua and Eleazar that came out of Egypt for onely those that were above twenty years old when they came out of Egypt did the Lord threaten to destroy in the wildernesse Num. 14.29 As for the next clause and ye dwelt in the wildernesse a long season it is added to intimate Gods wonderfull providence in feeding them and preserving them for so many years in their travels there Vers 9. Then Balak the sonne of Zippor king of Moab rose and warred against Israel c. That is prepared to make warre against them intending to have set upon them if he could have gotten Balaam to curse them Num. 22.11 Behold there is a people come out of Egypt which covereth the face of the earth Come now curse me them peradventure I shall be able to overcome them and drive them out Vers 11. And the men of Jericho fought with you c. That is made preparation to resist you shutting up their city against you and fortifying themselves which is a kind of defensive warre though indeed they never durst stir out of their gates to fight against the Israelites nor had the heart once to lift a weapon in defence of themselves when they saw their walls so miraculously to fall down before them Vers 12. And I sent the hornet before you which drave them out from before you c. See the note upon Exod. 23.28 Vers 14. And put away the gods which your fathers served c. So likewise vers 23. he sayes Put away the strange gods that are among you Their zeal against their brethren for building that altar on the banks of Jordan chap. 22.16 Thus saith the whole congregation of the Lord What trespasse is this which ye have committed against the God of Israel to turn this day from following the Lord in that ye have builded you an altar that ye might rebell this day against the Lord and that which is said of them in this chapter vers 31. And Israel served the Lord all the dayes of Joshua shâ—ws plainly that for the generall they were not yet corrupted and that there was no idolatry publickly allowed Besides had Joshua known any particular families or persons that had worshipped idols no doubt he would have punished them according to the Law but it seems in his government he had found that many of them were still lingring after these superstitions of their fathers and therefore feared that though they durst not openly do it there were some that secretly were worshippers of idols whence it is that he admonisheth them in this wise to put away the strange gods from amongst them and indeed that in the wildernesse many secretly did worship idols is evident by that place Amos 5.25 26. which is cited by S. Stephen Acts 7.42 43. Then God turned and gave them up to worship the host of heaven as it is written in the book of the Prophets O ye house of Israel have ye offered to me any beasts and sacrifices by the space of fourty years in the wildernesse Yea ye took up the Tabernacle of Moloch and the starre of your God Remphan figures which you made to worship them Vers 15.
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
would abuse the souls of the dead at his pleasure to deceive the living secondly it is no way likely that the Lord who had so lately refused to answer Saul by the Prophets would now raise up Samuel from the dead to answer him we see what was said in a like case to the rich man in hell Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead thirdly even the mantle wherein he appeared vers 14. was an evident signe that all was counterfeit for did Samuel think we carry his mantle with him into heaven or into the grave fourthly had the Prophet Samuel been sent of God which is the onely evasion the Papists have to maintain this errour the witch they say did not conjure him up but God sent him to appear to Saul he would never have said as this counterfeit Samuel did ver 15. that the witch by Sauls means had raised him up Why saith he hast thou disquieted me to bring me up It was therefore doubtlesse by the witches inchantments that this Samuel was raised and consequently it was not Samuel indeed but the devil in Samuels likenesse and therefore called Samuel here when the woman saw Samuel c. and that it was that made her cry out so violently as soon as she saw him when the devil was raised it seems according to the accustomed manner the witch was presently possessed vvith a spirit of divination and hereby knevv Saul for vvhom she had done this and hereupon cried out as apprehending he vvas come to ensnare her that having discovered her he might put her to death Why saith she hast thou deceived me For thou art Saul all vvhich shevvs plainly that the Authour of that Apocryphall book of Eccclesiasticus vvrote not by the inspiration of the holy Ghost vvho saith of Samuel as in relation to this history chap. 46.20 After his death he prophecied and shew the king his end c Vers 13. And the king said unto her be not afraid for what sawest thou Hereby it appears that Saul saw not the apparition at the first though afterward he was admitted to the sight of it and that happely because the woman was at first apart by her self as witches indeed use not to be seen when they work their feats And the woman said unto Saul I saw gods ascending out of the earth This she spake either because he appeared in such an attire c. that she might easily perceive it was some Magistrate or personage of great eminencie and worth and such are called Gods Psalme 82.6 I have said ye are Gods or else because this evil spirit now a counterfeit Samuel did rise up with such a divine kind of splendour and brightnesse as we know he can change himself into an Angel of light 2. Cor. 11.14 That the poore woman unacquainted with such apparitions was even astonished with beholding it Vers 14. And Saul perceived it was Samuel and he stooped c. Saul at length is admitted to the sight of this counterfeit Samuel though it seems he were not by when the witch first conjured him up vers 12.13 and so Saul addressing himself to enquire of this infernall prophet the witch it seems withdrew her self as appears vers 21 where it is afterwards said The woman came unto Saul and saw that he was sore troubled Vers 17. And the Lord hath done to him as he spake by me That is to David the man to whom the Lord hath betaken his favourable presence since he departed from thee Vers 18. Because thou obeyedst not the voice of the Lord nor executedst his fierce wrath on Amalek c. When Saul was in consultation about sparing Agag the Amalekite the devil no doubt then suggested whatever might encourage and embolden him thereto but now when he come to be affrighted with the apprehension of Gods wrath even that fact of his he alledged against him thereby to adde to his terrours and to drive him to despair and that under a colour of speaking as a Samuel Vers 19. And to morrow shalt thou and thy sonnes be with me That is ye shall be slain and so not be any longer amongst the living but with me amongst the dead But how came the devil to be of Gods counsell that he can so certainly determine the period of their lives I answer first that the devil can and doth many times by strong conjectures foretell many future things which accordingly come to passe Secondly that he doth not here define the time of their death certainly but speaks darkly and deceitfully for to morrow doth not onely signifie the day immediately following but also the time to come indefinitely Exod. 13.14 And it shall be when thy sonne asketh thee in time to come or to morrow what is this thou shalt say unto him c. and Matth. 6.34 Take therefore no thought for the morrow c. as indeed it seems it was not the very next day that Saul and his sonnes fell before the Philistines and so we see in another particular he speaks ambiguously Thou and thy sonnes shall be with me which might either be meant of their dying onely as spoken with respect to Samuel or of being with Sathan and then that as concerning Jonathan we are sure he lyed grossely but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets when they sharply reprove them for their sinnes Vers 21. And the woman came unto Saul and saw that he was sore troubled c. Hereby it appears that the witch had withdrawn her self whilst Saul and her familiar spirit then Samuels counterfeit had been talking together CHAP. XXIX Vers 1. NOw the Philistines gathered together all their armies to Aphek A town in the tribe of Asher Josh 19 24 30. Vers 2. But David and his men passed on in the rereward with Achish Though Achish was king of Gath onely which was but one of the five principalities of the Philistines yet it seems he was the chief among all the princes and had therefore the honour of leading up the rereward and that therein too he had given the honour to David and his men of being as it were his own life guard and therefore it is said that they marched on with Achish in the rereward Vers 3. Then said the princes of the Philistines what do these Hebrews here This is not meant of those Lords that were subjects to Achish the king of Gath as is indeed evident by the roughnesse of their language vers 4. And the princes of the Philistines were wroth with him and the princes of the Philistines said unto him make this fellow return c. but of the princes of the other places of Palestina for these all joyned their forces with Achish in this invasion of the land of of Israel the common sort had indeed as much cause to suspect Davids perfidiousnesse and to provide for
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
David had called together thirty thousand men of the chief of Israel both priests and others there should not be one amongst them all that should stumble at this but that they should all runne on so confidently in so grosse an errour But we must consider that they had been long strangers to the ark and never questioned but that they might safely do what the Philistines had done before them without any danger and then besides God would let us see how easily multitudes of Gods people may erre if they do not the more heedfully examine all by the rules of the word Vers 4. And Ahio went before the Ark. To wit to look to the oxen as Uzzah went behind to take care of the cart and the ark that was in it Vers 6. And when they came to Nachons threshing floor c. This Nachon is also called Chidon 1. Chron. 13.9 and the last clause of this verse which is here translated for the oxen shook it is there translated for the oxen stumbled and it may well be that the oxens stumbling shook the ark and so thereupon Uzzah laid hold on the ark to stay it for fear it should have fallen Where this threshing floor of Nachon or Chidon was it is not expressed but most probable it is that they had not gone farre from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart Vers 7. And God smote him there for his errour c. To wit because having put the ark into a cart which should have been carried on the Levites shoulders he now also laid hold on the ark which no man might touch but the priests onely Num. 4.15 The sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Indeed the ark was to be covered by the law but perhaps in this as in other things they had neglected the direction of the law or else being covered onely with a loose covering that might flie up with the tottering of the cart Uzzah might touch the bare ark with his hand and for this God presently struck him dead in the place A most remarkable example of Gods severity against those that will not keep close to the direction of his word in all things that concern his worship upon what pretence soever they do it Though Abinadab the father of this Uzzah had entertained the ark in his house above fourty years together and took it in at a time when others were afraid to receive it through the terrour of the judgement which fell upon the men of Bethshemesh 1. Sam. 6.19 20. Yet was his sonne now struck suddenly dead because he reached forth his hand and touched the ark and yet he did it too with a good intention to stay the ark from falling and suddenly not thinking of the unlawfulnesse of this act as is intimated in these words God smote him there for his errour or rashnesse as it is in the margin of our bibles Vers 8. And David was displeased because the Lord had made a breach upon Vzzah That is he was grieved troubled and disquieted because of this heavy judgement wherewith the Lord had broken forth upon Uzzah Some will have this understood that David was merely displeased with themselves for their heedlesnesse as thinking it too harsh to say of David that he was displeased with God but doubtlesse it was partly the very judgement it self that befell Uzzah that he was troubled at he could not well keep his heart from murmuring and rising against this severitie of God in striking Uzzah dead in the place for so small a matter he was discontented that when they had undertaken such a work of piety on a sudden all the joy of the people should be dashed and damped with such a sad disaster and so partly because he did not so quietly stoop at first under Gods hand as he ought to have done therefore it is said David was displeased Vers 9. How shall the ark of the Lord come to me That is I shall not do it without danger yea it seems the Lord is not pleased that the ark should be carried to Jerusalem and therefore it will be safer to desist from my purpose Vers 10. But David carried it aside to the house of Obed-edom the Gittite Who it seems gladly entertained it Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh at the first coming of the ark thither and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark and that David himself trembled and was afraid to to carry home the ark to his house yet considering that there was no danger in harbouring the ark if they carried themselves with that respect and reverence therein that God required he gladly received the ark into his house That this Obed-edom was a Levite is evident 1. Chron. 15.17 18. and therefore it seems he is here called Obed-edom the Gittite because he was of Gathrimmon a citie which was given in common by the tribes of Dan and Manasseh to the Levites of the family of Kohath as we may see Josh 21.24 25. Vers 12. And it was told king David saying The Lord hath blessed the house of Obed-edom c. It is not expressed what it was wherein they perceived that God had blessed Obed-edom and all his family but doubtlesse it was some extraordinary and wonderfull blessing that God poured forth upon him and his in the encrease of his cattell and the successe of all his affairs c. because it was so presently discovered and notice taken of it by those that dwelt about him in so short a time for the ark was in his house but three moneths in all as is noted in the foregoing verse Indeed in the 1. Chron. 26.5 it is said that the numerousnesse of his children was because the Lord blessed him but this could not be the blessing here spoken of that in the space of three moneths was so clearly discerned by those that lived about him So David went and brought up the Ark of God c. That is perceiving by Gods bounty to Obed-edom that the ark might be entertained without danger he at length found out where their former errour had been and so resolving to amend that he undertook again to fetch the ark to Jerusalem and having again assembled the people and given the Priests and Levites their charge to wit to carry the ark on their shoulders he fetched it with great solemnity from the house of Obed-edom as is largely related in the 15. and 16. chapters of the first book of Chronicles Vers 13. When they that bare the ark of God had gone six paces he sacrificed oxen and fatlings And this he did First by way of testifying their thankfulnesse to God for their successefull entrance upon this great work so soon as
citie of the Levites in the tribe of Ephraim Josh 21.21 22. Vers 18. And Baalath and Tadmor in the wildernesse in the land Baalath was a citie in the tribe of Dan Josh 19.40.44 as for that last clause of this verse in the land it may have relation to Tadmor alone to imply that it was in the land of Israel though in the utmost coasts thereof or else to all the towns and cities before mentioned and is added to shew that besides what Solomon built elsewhere all these before mentioned he built or repaired in the land of Canaan Vers 19. And that which Solomon desired to build in Jerusalem and in Lebanon To wit in the place where the house of Lebanon stood or else in the mountain of Lebanon which was on the north bounds of the land of Canaan for there he might build certain forts or towns though the house of Lebanon were built not far from Jerusalem of which see the note chap. 7.2 Vers 21. Whom the children of Israel were not able utterly to destroy See the note Josh 15.63 Upon those did Solomon levie a tribute of bond-service unto this day That is not onely of money but also of personall service and that in more servile imployments then he would impose upon the Israelites fitter for bondmen then for free men as we may see 2 Chron. 2.18 and hence it was that the posteritie of these strangers were called Solomons servants Ezra 2.55 58. nor is it necessary that we should think that this was a transgression of that law Deut. 7.2 And when the Lord thy God shall deliver them before thee thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy to them since that may be meant onely of the inhabitants that were in the land at their entring first into it not of their posteritie especially if the Israelites had made peace with them and much more if they had embraced the true religion Vers 23. These were the chief of the officers that were over Solomons work five hundred and fifty c. In the fifth chapter of this book and the sixteenth verse we reade of a far greater number to wit of three thousand and three hundred but there the storie speaks of those chief officers which were over the work in mount Lebanon where the materials were prepared for the building of the Temple and here it speaks onely of those chief officers that had the oversight of those that were imployed at home in building the greater difficultie is how to reconcile this place with that in the 2 Chron. 8.10 where it is said that the chief of King Solomons officers were but two hundred and fifty men but to this three answers may be given first that there the number of Solomons chief officers of state is expressed that bare rule over the people not as here of those that were imployed about his buildings or secondly there only those officers were numbred which were to take account of the builders and had the chief command over the work but that here the master builders that had the charge to oversee the rest and give direction for the building which were three hundred are also comprehended or thirdly though there were five hundred chief officers and fifty in a higher rank above them which were over the five hundred all which are here together numbred yet those five hundred did execute their places by turns two hundred and fifty at a time and that therefore there are but two hundred and fifty mentioned 2 Chron. 8.10 Vers 25. And three times in the yeare did Solomon offer burnt offerings c. That is at the three great feasts the feast of unleavened bread the feast of Pentecost and the feast of Tabernacles but under these by a Synechdoche all other parts of Gods worship required by the law are comprehended and therefore in 2 Chron. 8.13 there is mention made also of the daily sacrifices and of the sacrifices on the Sabbaths and on the new moons So he finished the house c. That is having finished the building of the house he imployed it in those services for which it was appointed and therefore 2 Chron. 8.14 it is also added that he appointed the priests and Levites to their severall charges in their courses according to the order which David by direction from the Lord had ordained Vers 26. And king Solomon made a navie of ships in Ezion-geber c. Though this be here first related yet evident it is that this navie was sent forth before the Temple was built because of the Almug-trees brought home by this navie And the king made of the Almug-trees pillars and terrises for the house of the Lord and harps and psalteries for singers chap. 10.12 and 2 Chron. 9.10.11 How Jehoshaphat attempted to enrich himself by sending out a navie after the same manner as Solomon had done before him and how he sped we may read Chap. 22.48 Vers 27. And Hiram sent in the navie his servants c. To wit because the Tyrians that were under Hirams government were always held the most expert sea-men neither did Hiram onely afford him mariners but was also at cost to build certain ships in Ezion-geber where Solomons navie was built that should go along in that voyage with the ships of Solomon for that must needs be the meaning of that place 2 Chron. 8.18 And Hiram sent by the hands of his servants ships and servants that had knowledge of the sea and they went with the servants of Solomon to Ophir and that because Hiram could not send ships ready built from Tyre which was in the midland sea to Ezion-geber which was in the red sea without fetching an infinite great compasse by sea which hath no appearance of likelyhood in it Vers 28. And they came to Ophir and fet from thence gold foure hundred and twenty talents c. Ophir is thought to be in the east Indies for thither indeed they might most easily fail from Ezion-geber which was in the red sea and whereas in 2 Chron. 8.18 we read of foure hundred and fifty talents it seems that thereof thirty talents went in expence for the charges of the fleet and for the wages of the men or it was the return of the adventure of some private persons and onely foure hundred and twenty as here came clear to the king CHAP. X. Vers 1. THe Queen of Sheba heard of the fame of Solomon concerning the name of the Lord. Sheba was a countrey that lay southward and far remote from Jerusalem Jer. 6.20 To what purpose cometh there to me incense from Sheba and the sweet cane from a farre countrey and thence this Queen is called by our Saviour the Queen of the south Matth. 12.42 and is said to have come from the utmost parts of the earth to heare the wisedome of Solomon some conceive it to have been in Ethiopia others more probably in Arabia the happie however both her
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
made a very great burning for him Vers 27 And Baasha smote him at Gibbethon which belongeth to the Philistines c. This Gibbethon belonged to the tribe of Dan Josh 19.41 and was in the dayes of David and Solomon in the Israelites possession but now it seems the Philistines had gotten it and whilest Nadab laid siege against it that he might recover it he was treacherously slaine by Baasha and so the siege it seems was raised for twenty six yeares after or thereabouts the sonne of Baasha did again lay siege to this citie as we may see chap. 16.15 Vers 30. Because of the sinnes of Jeroboam c. So that the idolatry wherewith Jeroboam thought to have continued the kingdome to him and his posterity was the very cause why his whole family was rooted out and the kingdome was transferred to another CHAP. XVI Vers 1. THen the word of the Lord came to Jehu the sonne of Hanani against Baasha This Jehu was the same Prophet that afterwards was sent to Jehoshaphat to reprove him for his league with Ahab 2. Chron 19.2 and that wrote a book of the Chronicles of those times 2 Chron. 20.34 and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha 2. Chron. 16.7 so that the father and the sonne were both at the same time the known Prophets of the Lord. Vers 7. And also by the hand of the prophet Jehu the sonne of Hanani came the word of the Lord against Baasha c. Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah chap. 14.6 c. as if it had been said as the word of the Lord came by Ahijah against Jeroboam so also by Jehu against Baasha But I rather think that the meaning of this clause is onely this that before the death of Baasha Jehu did his message as God had commanded The same words are here again repeated which we had before vers 1. but there they are to shew what God gave in charge to the Prophet here their drift is to shew that accordingly the Prophet delivered his message as the Lord had enjoyned him and that for all the evil that he did c. in being like to the house of Jeroboam and because he killed him that is his lord Nadab the sonne of Jeroboam as is expressed before chap. 15.27 for though Baasha did herein what God had decreed yet he had no command from God for it but did it onely to get the kingdome and therefore it was treason now in him as it was afterward also in Jehu when he slew Ahabs posterity because he aimed onely at himself therein though he had a command from God Hos 1.4 And it shall come to passe at that day that I will break the bow of Israel in the valley of Jezreel and will avenge the blood of Jezreel upon the house of Jehu And indeed that the judgement which fell upon Baasha was partly for his murdering of Nadab we may see by the Lords dealing with him just as he dealt with the house of Jeroboam for as he slew the sonne of Jeroboam when he had yet sat in the throne of Israel not full two complete yeares and that whilest he was laying siege against Gibbethon and then immediately destroyed all the rest of his family chap. 15.27 28 29. so Zimri slew the sonne of Baasha when he had reigned not full two complete yeares as is said here vers 8. and that too whilest his army lay encamped against Gibbethon vers 15. and then immediately cut off all the rest of his family and friends vers 11.12 Vers 8. In the twenty and sixth yeare of Asa king of Judah began Elah the sonne of Baasha to reigne over Israel in Tirzah two years But not fully complete for he began to reigne in the six and twentieth yeare of Asa and was slain in the seven and twentieth yeare of Asa vers 15. Vers 9. And his servant Zimri captain of half his chariots conspired against him as he was in Tirzah c. His forces lying then encamped against Gibbethon vers 15. whereby he gave such an advantage against himself as was not by Zimri neglected Vers 11. And it came to passe when he began to reigne as soon as he sat on his throne that he slew all the house of Baasha c. That is he slew all his family kinsfolks and friends that there might be none to avenge his death and that presently that he might not be prevented as indeed he had been if he had not done it speedily for within few dayes he himself came to an untimely end vers 18. Vers 13. In provoking the Lord God of Israel to anger with their vanities c. That is with their idols for so the idol-gods of all idolatours are usually called in the Scripture partly because they have nothing of a God in them their deitie wholly consisting in the idolatrous vain opinion We know that an idol is nothing saith the Apostle 1. Cor. 8.4 and partly because they can do neither good nor evil 1. Sam. 12.21 Turn ye not aside for then ye shall go after vain things that cannot profit for they are vain Vers 15. In the twenty and seventh yeare of Asa king of Judah did Zimri reigne seven dayes c. Accounting as is most likely to the time that Omri was proclaimed king in the camp as is related in the following verse Vers 18. He went into the pallace of the kings house and burnt the kings house over him with fire c. That so first Omri might never enjoy that stately palace of Tirzah and secondly that neither living nor dead he might fall into the hands of his insulting adversaries Vers 19. For his sinnes which he sinned in doing evil in the sight of the Lord in walking in the way of Jeroboam c. For though he reigned but seven dayes ere Omri was proclaimed by the souldiers yet perhaps it was longer ere he was forced to burn himself and beside within the space of those seven dayes he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves Vers 21. Half of the people followed Tibni the sonne of Ginath to make him king and half followed Omri It seems the people misliking that the souldiers should take upon them to choose their king chose this Tibni to be their king between whom and Omri there was continuall warres for three years and upward each party striving to assure the crown to him whom they had elected till at length Omri prevailed Vers 23. In the thirtie and one yeare of Asa king of Judah began Omri to reigne c. That is then he was fully and peaceably settled in the kingdome in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbethon vers 15 19. but for well nigh foure years after Tibni that was chosen by the people strove with him for the
which is related 2. Chron. 26.5 15. Vers 5. And the Lord smote the king so that he was a leper c. The cause of this is expressed 2. Chron. 26.16 c. to wit that Uzziah or Azariah puffed up with his prosperity would needs usurp the Priests office and went into the Temple to burn incense whereupon Azariah the high Priest attended with fourescore other priests went in after him and withstood him and reprehended this his presumption for which whilest he was wrath with the Priest the Lord smote him with a leprosie and that in his forehead that every one might see the judgement of God upon him and so he was presently thrust out of the temple And thus because his sinne was pride and arrogance by striking him with such a lothsome disease in his very face the Lord filled his face with shame and confusion making him ashamed to shew his face amongst men and because he had sinned with so much impudence coming openly into the Temple to burn incense as it were to out-face the Priests therefore God struck him in the forehead where impudence is wont to shew it self Jer. 3.3 Thou hadst a whores forehead thou refusedst to be ashamed and because not content with the Regall dignity he would needs usurp the Priests office he was not suffered to abide in the throne for by reason of his leprosie he dwelt in a severall house that is in a private dwelling where he might be severed as much as was possible from the society of others And Jotham the kings sonne was over the house judging the people of the land that is he lived in the kings palace and kept his court there in stead of his father whose place he supplyed and as his Vice-roy and deputy governed the whole kingdome wherein yet there was something to mitigate the poore kings sorrows in the midst of all these miseries that befell him to wit that his sonne did not take this advantage to depose his father but was content to govern the people as his substitute under him Besides all these particulars one memorable passage we find mentioned elsewhere that is not recorded either here or in the book of the Chronicles to wit that in this kings reigne there was also a most terrible earthquake as we see Amos 1.1 The words of Amos who was amongst the herdmen of Tekoa which he saw concerning Israel in the dayes of Vzziah c. two years before the earthquake and again Zach. 14.5 Ye shall flee like as ye fled from before the earthquake in the dayes of Vzziah king of Judah Vers 6. And the rest of the acts of Azariah and all that he did are they not written in the book of the Chronicles c. The acts of Uzziah or Azariah were also written by Isaiah the Prophet 2. Chron. 26.22 Now the rest of the acts of Vzziah first and last did Isaiah the prophet the sonne of Amos write Vers 7. And they buried him with his fathers in the city of David To wit in the field of the buriall where the sepulchres of the kings were but not in their sepulchres because he was a leper 2. Chron. 26.23 So Uzziah slept with his father and they buried him with his fathers in the field of the buriall which belonged to the kings for they said He is a leper When this king died it seems the Philistines did greatly triumph and rejoyce because he had been such a scourge to them as is related 2. Chron. 26.6 7. And he went forth and warred against the Philistines and brake down the wall of Gath and the wall of Jabneh and the wall of Ashdod c. whereupon it was that Isaiah prophesied that the grandchild of this Uzziah to wit Hezekiah should sting them worse then ever he had done Isa 14.29 Rejoyce not thou whole Palestina because the rod of him that smote thee is broken for out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent Vers 8. In the thirty and eighth yeare of Azariah king of Judah did Zachariah the sonne of Jeroboam reigne over Israel in Samaria six moneths The first of the fifty years of Azariahs reigne was the seven and twentieth of Jeroboams reigne verse 1. In the twenty and seventh yeare of Jeroboams Azariah the sonne of Amaziah king of Judah began to reigne Jeroboam reigned in all but one and fourty years chap. 14.23 so that the last yeare of Jeroboams reigne was but the fifteenth or sixteenth of Azariahs Now if Jeroboam died the sixteenth yeare of Azariahs reigne how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah which was two and twenty years after the death of his father Jeroboam I answer Some hold that the eight and thirtieth of Azariah here spoken on was the eight and thirtieth from the time he began to reigne with his father Amaziah but rather however it seems upon the death of Jeroboam Zachariah found a party that stuck to him to whom the crown of right did belong and so the text speaks of his immediate succeeding his father chap. 14.29 And Jeroboam slept with his fathers and Zachariah his sonne reigned in his stead yet two or three and twentie years did passe before he was by uniform consent received as king whether it were the ambition of Jeroboams captains each striving to keep what he held for himself or some generall dislike taken both by Prince and people against Zachariah though he were the sonne of so deserving a father yet they would not stoop to his government till at length wearied with dissention they were in a manner forced unto it which was as is here said in the thirty eighth yeare of Azariahs reigne after which time that he was by generall consent settled in the kingdome he enjoyed it onely six moneths Vers 10. And Shallum the sonne of Jabesh conspired against him and smote him before the people c. In that little time that he reigned it seems he carried himself so ill that the displeasure of the people newly appeased was soon stirred up again and Shallum one of his captains taking the advantage hereof conspired against him and slew him before the people that is the people not opposing but rather approving what was done they were not at first more unwilling to receive him then they were now glad to be rid of him Vers 12. This was the word of the Lord which he spake to Jehu c. For Zachariah was in the fourth descent from Jehu See the note chap. 10.30 Vers 16. Then Menahem smote Tiphsah c. Many Expositours take this Tiphsah to be that mentioned 1 Kings 4.24 but because that was upon the frontiers of Syria as is evident because it is there said of Solomon that he had dominion over all the region on this side the river from Tiphsah even unto Azzah and this was not farre from Tirzah which was in the heart
doest advise upon or determine nothing thou doest attempt or accomplish but it is known to me yea thou doest nothing but what I have determined shall be done and this is fully that which David acknowledgeth concerning himself Psalm 139.2 3. Thou knowest my down sitting and mine uprising thou understandest my thoughts afarre off thou compassest my path and my lying down and art acquainted with all my wayes Vers 29. And this shall be a signe unto thee Ye shall eat this yeare such things as grow of themselves c. That is though ye have been hindred from sowing and planting this yeare by reason of the Assyrians that have invaded your land yea though there be no sowing nor planting the next yeare to wit either because it was the sabbath yeare the yeare of the lands rest or because the Assyrians left not the countrey till seed time was past yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth and hereby some inferre that the Assyrians continued a time in the land even after this promise was made to Hezekiah by the prophet Isaiah at least till the seed time of the second yeare was past and a very miraculous passage this was that for three years they should live of that which grew of it self nor is it any wonder that the Lord gives that for a signe to strengthen their faith which was not accomplished till the Assyrians had left the land we see the like Exod. 3.12 And he said Certainly I will be with thee and this shall be a token unto thee that I have sent thee when thou hast brought forth the people out of Egypt ye shall serve God upon this mountain Concerning which see the note there Vers 30. And the remnant that is escaped of the house of Judah shall yet again take root downward c. Because though they should at present be delivered from the Assyrians they might fear that being brought to such a poore number their nation would never be able long to subsist this promise is added concerning future times to wit that that small remnant of them which had escaped the sword of the Assyrians should like a thriving flourishing tree grow and prosper and replenish the land again as in former times Vers 31. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion That is that poore remnant that now for fear of the Assyrians is shut up within the walls of Jerusalem shall go forth thence the enemies being fled and shall again replenish the land The zeal of the Lord of hosts shall do this The Lords zeal for his own glory the fervent love he beares to his people and his just indignation against the enemy shall move him to do this however his people have deserved no such favour at his hands Vers 32. He shall not come into this citie nor shoot an arrow there c. It is evident that Rabshaketh came up against Jerusalem with a great army chap. 18.17 if he removed his army thence when he went to Sennacherib to Libnah vers 8. which perhaps he did having heard of the Ethiopian that was coming against them then the meaning of this place is clear that notwithstanding the threatning letters he had sent he should not return again to lay siege unto Jerusalem but if the army of Rabshakeh lay still before Jerusalem then the meaning of these words may be that though the army of Rabshakeh had blockt up Jerusalem and waited for the coming of Sennacheribs army who was happely gone against the Egyptian and Ethiopian army intending then with their joynt forces to assault Jerusalem yet he should never cast a bank against it but should return the way he came which accordingly came to passe vers 35. as was formerly prophecyed by Isaiah chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot then shall his yoke depart from off them and his burthen depart from off their shoulder Vers 34. For I will defend this citie to save it for my own sake and for my servant Davids sake That is because of my promise made to David concerning the perpetuity of his throne which had respect chiefly to Christ the sonne of David of whom David was a type Vers 35. And it came to passe that night that the angel of the Lord went out c. That is that very night after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem or that night when the Lord performed this which the prophet had foretold the angel of the Lord went out and smote in the camp of the Assyrians one hundred fourescore and five thousand and amongst others the captains and leaders of his camp perhaps even Rabshakeh amongst the rest who had lately belched forth such execrable blasphemies against the God of Israel 2. Chron. 32.21 And the Lord sent an Angel which cut off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria c. Vers 36. So Sennacherib king of Assyria departed c. With shame of face 2. Chron. 32.21 So he returned with shame of face to his own land c. the book of Tobit also telleth us that at his return he in a rage slew many of the Israelites in Nineveh Tobit 1.18 but of this we find no mention in any of the canonicall books of Scripture Vers 37. And Esar-haddon his sonne reigned in his stead Who in the beginning of his reigne sent new troops out of Syria into Samaria to fortifie the colony therein planted by his grandfather Shalmaneser Ezra 4.2 CHAP. XX. Vers 1. IN those dayes was Hezekiah sick unto death That is immediately after the slaughter made in the Assyrian army by the angel related in the end of the former chapter and indeed manifest it is that Hezekiah sickned in the fourteenth yeare of his reigne which was the yeare wherein Sennacherib invaded Judea chap. 18.13 Now in the fourteenth yeare of Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah and took them for he reigned in all but nine and twenty years chapter 18.2 now a promise was made him of living fifteen years longer vers 6. and withall it is most probable that he fell not sick before the departure of the Assyrian army because not long before that when he had received those blasphemous letters from Sennacherib he went into the temple and prayed unto the Lord c. chap. 19.14 though he was newly delivered from so great feares yet partly for the further triall of his faith and partly to render him yet better and to honour him with the ensuing miracle God was pleased to visit him with this dangerous sicknesse Thus saith the Lord Set thy house in order c. That is make thy will and dispose of those things which it is fit should be set in
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
are not here mentioned Vers 61. And unto the sonnes of Kohath which were left of the family of that tribe were cities given out of the half tribe c. That is to the rest of the sonnes of Kohath to wit those that were not of the priests the sonnes of Aaron there were cities given out of the half tribe of Manasseh that was placed within Jordan yea and by lot there were given them in all ten cities to wit foure out of the tribe of Ephraim and foure out of the tribe of Dan and two out of the half tribe of Manasseh most of which are expressed by name vers 67 c. and more fully Josh 21.21 Vers 65. And they gave by lot these cities which are called by their names To wit above ver 57 c. Vers 66. And the residue of the families of the sonnes of Kohath had cities c. Here the cities that were given to the rest of the Kohathites are expressed also by name which were before spoken of ver 61. as they are also Josh 21.20 though indeed many of the names there and here differ concerning which see the notes there Vers 69. And Aijalon with her suburbs c. These were given them out of the tribe of Dan as also Eltekeh and Gibbethon which are not here mentioned Josh 21.23 24. CHAP. VII Vers 1. NOw the sonnes of Issachar were Tola and Puah Jashub c. This Puah and Jashub we called Phuvah and Job Gen. 46.13 Having before set down the genealogies of Reuben Simeon Levi and Judah Issachars is next here related because Issachar was Jacobs next sonne by Leah Vers 2. Whose number was in the dayes of David two and twenty thousand and six hundred To wit when he appointed Joab to number the people 2. Sam. 24.1 Vers 3. And the sonnes of Uzzi Izrahiah and the sonnes of Izrahiah Michael and Obadiah and Joel Ishiah five That is there were five descended of Uzzi to wit Izrahiah and his foure sonnes Vers 4. And with them by their generations after the house of their fathers were bands of souldiers c. Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone so that the two and twenty thousand six hundred mentioned before vers 2. was the number of the posterity of Tola by his other sonnes Uzzi being excepted whose posterity are here numbred by themselves as being more then all the rest together Vers 5. And their brethren among all the families of Issachar were men of might c. That is all the children of Issachar together were fourescore and seven thousand men of might when Joab numbred them Vers 6. The sonnes of Benjamin Bela and Becher and Jodiael three Jediael is called Ashbel Gen. 46.21 Zebulun was the sixth sonne of Leah born next after Issachar but neither Zebuluns nor Dans genealogie is at all here mentioned perhaps because at the return of the people out of Babylon when it is thought that Ezra wrote this book their genealogies were not found Benjamins genealogy is therefore next inserted who was the sonne of Rachel yet here are but onely three of Benjamins ten sonnes mentioned perhaps because the posterity of these onely were numbred when Joab numbred the people vers 2. Vers 12. Shuppim also and Huppim c. That is these also were of Benjamins posterity Vers 13. The sonnes of Naphtali Jahziel and Guni and Jezer and Shallum the sonnes of Bilhah That is the grand-children for Bilhah Rachels handmaid was the mother of Naphtali whose sonnes these were Vers 14. The sonnes of Manasseh Ashriel whom she bare c. There was an Ashriel that was the sonne or one of the posterity of Gilead Numb 26.30 31. These are the sonnes of Gilead of Jeezer the family of the Jeezerites of Helek the family of the Helekites And of Asriel the family of the Asrielites and of Shechem the family of the Shechemites either therefore this was another Ashriel the immediate sonne of Manasseh by his wife whereas Machir was Manassehs sonne by his concubine the Aramitesse or else Ashriel is here reckoned onely as one of the posterity of Manasseh whom she bare that is either the wife of Gilead or the wife of Hepher the mother of Zelophehad and thence it follows vers 15. that Zelophehad who was the sonne of Hepher the sonne of Gilead Num. 27.1 was the second that is the second sonne of Hepher the younger brother of Ashriel And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir then we must understand that the following words But his concubine the Aramitesse bare Machir c. are onely added to shew that this Ashriel and the rest afterward mentioned were not the posterity of Manasseh by his wife but by his concubine the Aramitesse Vers 17. These were the sonnes of Gilead c. To wit Ashriel and Zelophehad above mentioned but not Peresh and Sheresh and his posteritie the last here mentioned for they were the sonnes of Machir by Maachah and so the brethren of Gilead Vers 18. And his sister Hammoleketh bare Ishhad c. That is Gileads sister Vers 19. And the sonnes of Shemida were Ahian c. And Shemida was also the sonne or of the stock of Gilead see Numb 26.30 32. Vers 21. Whom the men of Gath that were born in that land slew c. Either this must be referred to all those before named vers 20. the sonnes of Ephraim Shuthelah and Bered his sonne and Tahath his sonne c. to wit as taking them all to be the severall sonnes of Ephraim namely that Shuthelah vers 20. was the sonne of Ephraim and so also Bered who seems to be mentioned as the sonne of Shuthelah was another sonne of Ephraim and Tahath another and so on forward who were all slain by the men of Gath when the Israelites were in Egypt or else if this seems not so probable because then Ephraim should have two sonnes called Shuthelah and two called Tahath then though those in the twentieth verse be taken as severall generations to wit that Shuthelah was the sonne of Ephraim and Bered his grandchild and Tahath his grandchild and so forward yet Zabad the first mentioned vers 21. must be reckoned another sonne of Ephraim and Shuthelah and Ezer and Elead his grandchildren whom the men of Gath slew or thirdly if all those before mentioned be reckoned as severall succeeding generations to wit that Shuthelah the sonne of Ephraim begat Bered and Bered Tahath and Tahath Eladah and Eladah Tahath and Tahath Zabad and Zabad Shuthelah and Ezer and Elead then the words whom the men of Gath slew c. must be referred onely to some of the former of these here mentioned or fourthly that which follows vers 22. And Ephraim their father mourned many dayes and his brethren came to comfort him must be meant of Zabad who was called also Ephraim perhaps onely because he was the head of that tribe
sonne of Ahlai c. 2. Sam. 23. Uriah is the last mentioned but to those some other are here added because though they were not of the thirty yet they were captains of great note and esteem in Davids armies CHAP. XII Vers 3. THe chief was Ahiezer c. To wit of the children of Benjamin that came to help David as is said in the foregoing verse Vers 4. And Ishmaiah the Gibeonite a mighty man among the thirty and over the thirty That is among and over the thirty warriers of the tribe of Benjamin here mentioned that came to David to Ziglag whose colonell he was Vers 8. And of the Gadites there separated themselves unto David into the hold to the wildernesse c. This may be meant of the hold at Ziklag which was in the wildernesse of Judea whither these Gadites came men whose faces were like the faces of lions that is undaunted fierce and terrible to their enemies Vers 14. One of the least was over an hundred and the greatest over a thousand That is they were all captains of bands to wit before they came to David or after David began to reigne in Hebron some of them over an hundred some over a thousand Vers 15. These are they that went over Jordan in the first moneth when it had over-flown all his banks Jordan did usually in the first moneth overflow all his banks see Josh 3.15 and 4.19 yet these Gadites that must necessarily passe the river to come to the help of David because they dwelt in the land of Sihon and Og beyond Jordan would not hereby be kept from the succour of David but made some shift to get over either by swimming or by boats c. and this is here noted to shew how zealous they were in Davids cause yet were there any enemies appointed to hinder their passage happely this inundation of Jordan was an advantage to them as making the enemy secure when they thought because of the floud there was no danger of their coming over and to that end happely it is expressed And they put to flight all them of the valleys both toward the east and toward the west This is either meant of such of Sauls souldiers as were in these troublesome times appointed to be in the valleys that lay upon the banks of Jordan to guard the foords and passages of Jordan lest any well-affected to David should from those parts come over to his aid upon whom these Gadites came suddenly and scattered them some flying one way and some another or rather as some conceive it is meant of the Philistines and others who prevailing in the last warre wherein Saul was slain had seised upon certain towns and villages in the valleys whence they were immediately driven by these war-like Gadites Vers 18. Then the spirit came upon Amasai who was chief of the captains and he said Thine are we David c. That is God by his spirit moved him to answer with such confidence and detestation of all thoughts of treachery as is afterward expressed and that in the name of them all that all jealousies concerning those of the tribe of Benjamin that were in their company vers 16. might be removed Vers 21. And they helped David against the band of the rovers c. To wit the Amalekites that had burnt Ziklag 1. Sam. 30.1 2. whom David with his foure hundred men pursued vers 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help Vers 22. For at that time day by day there came to David to help him untill it was a great host like the host of God That is innumerable as the Angels Dan. 7.10 A fiery stream issued and came forth from before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgement was set and the books were opened Besides the Hebrews say a thing is of God when it is excellent as Cedars of God c. Vers 24. The children of Judah that bare shield and spear were six thousand and eight hundred c. In many of the other tribes there are many more yet was the tribe of Judah the greatest of all and most zealous for David but they had formerly anointed David to be their king neither was it therefore necessary that they should now approve their desire of him by coming in such multitudes to be present at Hebron at this solemnity of his being anointed king there over all Israel as the other tribes did Vers 27. And Jehoiada was the leader of the Aaronites The meaning of this is not that Jehoiada was the high priest for certainly Abiathar that came to David in his troubles and brought the Ephod with him 1. Sam. 23.6 was at this time high-priest but the meaning is that he was the chief of those of Aarons family that came now with the tribes of Israel to Hebron to submit themselves to Davids government and to attend the solemnity of his inauguration there Vers 28. And Zadok a young man mighty of valour c. That is he was another chief man and leader amongst these sonnes of Aaron in bringing them in to submit themselves to Davids government And the rather as I conceive is he and the two and twenty captains of his fathers house here particularly mentioned because he was afterward the high priest in the dayes of Solomon 1. Kings 2.35 Zadok the priest did the king put in the room of Abiathar Vers 29. For hitherto the greatest part of them had kept the ward of the house of Saul That is unto this time the greatest part of this tribe of Benjamin had sought to keep the kingdome in Sauls family and so could not yet be from their hearts contented with settling David in the throne and therefore there came but a few in comparison of this tribe to David Vers 31. And of the half tribe of Manasseh eighteen thousand c. That is of that half of Manasseh which was seated within Jordan for the other half are spoken of afterward vers 37. there were eighteen thousand which were expressed by name that is which were chosen by name to be imployed in this service Vers 32. And of the children of Issachar which were men that had understanding of the times to know what Israel ought to do c. Some referre this to their knowledge in Astrologie by which they might be able to foresee the aire and seasons a matter of great consequence in many affairs and this they judge the more probable because the children of Issachar were for the most part much exercised in husbandry as is noted upon Gen. 49.14 and Deut. 33.18 and such men in old time were very skilfull in the knowledge of the starres c. But I rather think it is meant of men that were singularly prudent and able to give advice for the doing of every thing that was to be undertaken in the fittest time and season and
gladnesse are in his place That is God is a king of infinite majesty glory and honour most strong and mighty and the fountain of all strength and gladnesse to his people such his people find him in his sanctuary where he reveals himself unto them and such therefore with glad hearts they acknowledge him to be Psal 96.6 Honour and majestie are before him strength and beauty are in his Sanctuary Vers 29. Bring an offering and come before him worship the Lord in the beauty of holinesse Thus the Prophet speaks of the worship of God in the dayes of the Gospel under these figurative expressions of the Legall worship for his meaning is onely this that in those dayes the Gentiles should have as free accesse to the worship of God as the Jews as being then one people with them fellow citizens of the Saints and of the houshold of God and so equally admitted with them to offer unto God in the assemblies of his people the beauty of holinesse those Evangelicall sacrifices which should be acceptable to God as were these legall offerings under the Law Vers 30. Fear before him all the earth To wit especially when you present your selves before him in the assembly of his Saints The world also shall be stable that it be not moved That is this is the benefit that shall follow upon mens subjecting of themselves to the government of God in Christ that whereas by rebellion against God the whole world tends to confusion and ruine by submitting themselves to Gods Sceptre all shall be established and the state of the Church shall be unmoveable and eternall Vers 31. Let the heavens be glad and let the earth rejoyce So blessed and happie shall those times be and shall yield such abundant matter of exceeding great joy that if the very senselesse creatures could shout and rejoyce it were well for this is an hyperbolicall expression of the blisse and joy of these times And let men say among the nations the Lord reigneth That is the happinesse of those times shall be that men shall stoop to Gods Sceptre which therfore it is fit men should confesse to Gods glory yea and by publishing it to seek the drawing in of others and so to enlarge the kingdome of God Vers 35. And say yee Save us O God of our salvation and gather us together c. This may have respect first to the firm knitting together of the people that had been divided some favouring Sauls posterity and some Davids secondly to the reducing of the captived Israelites to their own land if at any time carried away and so it is prophetically spoken or thirdly to the gathering of Gods elect out of all nations to be his people in the dayes of the Gospel and then the reason of this request is added in the following words that we may give thanks to thy holy name and glory in thy praise that is in thy praise-worthy-works or in our praising of thee for indeed the faithfull servants of God do count it their happinesse that they may praise God and do therefore glory in it Vers 41. And with them Heman and Jeduthun c. See the note before vers 5. To give thanks to the Lord because his mercy endureth for ever This last clause because his mercy endureth for ever is therefore added because in many of their Psalmes of praise this was still the foot of the song as is evident 2. Chron. 5.13 and 7.3 Ezra 3.11 Jer. 33.11 and in many other places Vers 42. And with musicall instruments of God That is with holy musicall instruments such as were set apart for the service of God Vers 43. And David returned to blesse his house See 2.6.20 CHAP. XVII Vers 1 NOw it came to passe as David sate in his house that David said to Nathan the prophet Lo I dwell in an house of cedars c. See the notes upon these foure first verses in the 2. Sam. 7.1 c. Vers 5. For I have not dwelt in an house since the day that I brought up Israel unto this day That is I have never caused a house to be built to my dwelling place so that though the ark the signe of God presence had been a while in the house of Obed-Edom chap. 13.13 that doth not imply any contradiction to this which God here saith see other things noted concerning this 2. Sam. 7.6 But have gone from tent to tent and from one tabernacle to another That is in a tent removed too and fro and so it is expressed 2. Sam. 7.6 Even to this day I have walked in a tent and in a tabernacle yet withall these words may imply the removing of the ark to severall tents at least the last removall of it to that new tent or tabernacle which David had prepared for it Vers 7. Thus saith the Lord of hosts I took thee from the sheep cote c. See 2. Sam. 7.8 where also we shall find all other passages in this chapter explained that need any explanation CHAP. XVIII Vers 1. NOw after this it came to passe that David smote the Philistines c. What is to be noted in this chapter we may find in the notes upon the 2. Sam. 8.1 c. CHAP. XIX Vers 2. I Will shew kindnesse unto Hanun the sonne of Nahash because his father shewed kindnesse to me c. See the notes for this chapter in 2 Sam. 10 CHAP. XX. Vers 1. ANd it came to passe that after the yeare was expired c. See 2. Sam. 11.1 But David tarried at Jerusalem And then he comitted adultery with Bathsheba which with other passages thereto belonging are largely related in the 11. and 12. chapters of the second book of Samuel And Joab smote Rabbah and destroyed it See 2. Sam. 12.26 c. Vers 2. And David took the crown of their king from off his head and found it to weigh a talent of gold c. Concerning this crown of the king of the Ammonites and the severitie which David used in punishing the people See 2. Sam. 12.30.31 Vers 4. And it came to passe after this that there arose warre at Gezer with the Philistines c. In the 2. Sam. 21.15 there is mention made of another battel with the Philistines together with these three here expressed wherein Abishai slew Ishbybenob a gyant that was likely to have slain David but that is here omitted and that happely because onely in these three there was something to be added which was not there expressed CHAP. XXI Vers 1. ANd Sathan stood up against Israel and provoked David to number Israel He provoked David to this sinne whereby wrath came upon all Israel See also 2. Sam. 24.1 Vers 2. And David said to Joab and to the rulers of the people Go number Israel c. See 2. Sam 24.1 Vers 3. But my lord the king Are they not all my lords servants That is there is no need therefore to make enquiry how many are thy people and how
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
wheat and the barley the oyle and the wine which my lord hath spoken of let him send unto his servants Thus he accepts of the hire for his servants which Solomon had profered vers 10. but withall he made a request to him for a certain yearely provision for his own houshold which Solomon granted him also 1 Kings 5.9 11. Of which and some other passages in the king of Tyres answer see the note there Vers 17. And Solomon numbred all the strangers that were in the land of Israel See 1. Kings 5.15 16. CHAP. III. Vers 1. THen Solomon began to build the house of the Lord at Jerusalem in mount Moriah c. See the notes for the first part of this chapter in the sixth chapter of the first of Kings Vers 14. And he made the vail of blew and purple c. Which was hung upon chains of gold betwixt the holy and the most holy place see 1. Kings 6.21 Vers 15. Also he made before the house two pillars c. Concerning these two pillars see the notes 1. Kings 17.15 c. Vers 16. And he made chains as in the oracle and put them on the heads of the pillars That is wreaths of chain-work See 1. Kings 7.17 And made an hundred pomegranates and put them on the chains That is an hundred in each of the two rows that went round about upon the net-work of each chapiter see 1. Kings 7.18 CHAP. IIII. Vers 1. ANd ten cubits the height thereof If their cubites contained a foot and an half as is usually held then according to our measures this altar was five yards high and consequently there was some way for the priests to ascend up to offer their sacrifices on this altar though they might not ascend by such steps as are in a ladder lest their nakednesses should be thereby discovered Exod. 20.26 Neither shalt thou go up by steps unto mine altar that thy nakednesse be not discovered thereon See the notes Exod. 27.1 c. Vers 2. Also he made a molten sea of ten cubits c. Concerning this sea see the notes 1. Kings 7.23 c. Vers 6. He made also ten lavers and put five of them on the right hand c. See the notes 1. Kings 7.39 c. they were set upon so many severall bases which are there also largely described Vers 7. And he made ten candlesticks of gold according to their form c. To wit which the Lord made David to understand in writing much alike to that in the Tabernacle as it seems by the description which is given of them 1. Kings 7.49 And the candlesticks of pure gold five on the right hand and five on the left before the oracle with the flowers and the lamps and the tonges of gold concerning which see the note there Vers 9. Furthermore he made the court of the priests Called the inner court 1. Kings 6.36 Vers 16. All their instruments did Huram his father make to king Solomon c. To wit Solomons father so Solomon it seems called him out of the great respect he bare him for his singular wisdome and skill and the good service he did him in making all these things for the Temple CHAP. V. Vers 2. THen Solomon assembled the elders of Israel c. What needs explanation in this chapter is already explained in the nine first verses of the eight chapter of the first book of the Kings CHAP. VI. Vers 1. THen said Solomon The Lord hath said that he would dwell in the thick darknesse The annotations of this chapter unto the 41. verse see 1. Kings 8.12 c. Vers 41. Now therefore arise O Lord God into thy resting place thou and the ark of thy strength In these words Solomon doth as it were invite the Lord in the ark the signe of his presence to enter and take possession of the Temple as his resting place that is the place of his settled abode and that because the ark was now no longer to be removed from place to place but to continue there and herein he seems to allude to the prayer which Moses used at the removall of the ark as they travelled through the wildernesse Numb 10.35 Rise up O Lord and let thine enemies be scattered c. And he calls the ark the ark of Gods strength as elsewhere it is called Gods strength and glory Psal 78.61 He delivered his strength into captivity and his glory into the enemies hand because it was the signe of Gods presence amongst them as their strength and defence which had been manifested by many mighty works which the Lord had wrought as it were by the presence of the ark as the dividing of Jordan and the fall of the walls of Jericho c. Now because we find this last clause of Solomons prayer Psal 132.8 9 10. that Psalme it may well be was composed by Solomon upon this occasion of the dedication of the Temple See the note 1. Kings 8.54 Let thy priests O Lord be clothed with salvation and let thy saints rejoyce in goodnesse The first clause may be understood two severall wayes either of Gods saving and preserving the priests Let thy priests O Lord be clothed with salvation that is let thy salvation be as a garment to defend them or as a robe to adorn them for it is indeed an honour and glory to men that the great God of heaven and earth should make such precious account of them as to be alwayes watchfull over them to preserve and save them or else of the preservation and salvation of the whole people this being a decking and glorious ornament to the priests that they stood as typicall mediatours betwixt God and them and were the instrumentall meanes of their preservation and salvation even as it is now the glory of the ministers of the Gospel that they are the meanes of saving soules whence it is that S. Paul saith of the converted Thessalonians that they were his joy his glory and crown of rejoycing 1. Thes 2.19.20 Indeed in Psal 132.9 this clause is expressed thus Let thy priests be clothed with righteousnesse but even that also the most Expositours understand of Gods righteousnesse in saving and defending his priests as for that last clause of this verse it is meant doubtlesse of the goodnesse of God let thy saints rejoyce in goodnesse that is let thy holy people rejoyce in thy goodnesse and bountie to them in all regards yet because the goodnesse of God to his people consists chiefly in his making them good even this may be also comprehended in this request of Solomons that Gods people may rejoyce in goodnesse and grace rather then in outward blessings Vers 42. O Lord God turn not away the face of thine anointed That is deny not the request of me thine anointed because when petitioners are denyed their requests their faces are turned away with shame and confusion hence is this phrase turn not away the face of thine anointed Vers 42. Remember the
mercies of David thy servant That is the mercies which thou hast promised to David CHAP. VII Vers 1. NOw when Solomon had made an end of praying the fire came down from heaven c. See the notes Levit. 9.24 and 1. Kings 8.54 Vers 3. And praised the Lord saying For he is good for his mercy endureth for ever That is they sang Psalmes of praise the burthen and foot whereof was this for he is good for his mercy endureth for ever And such we see the 136. Psalme was and therefore happely that was sung at this time the like expression we have again vers 6. Vers 6. David praised by their ministery That is the Levites sung the Psalmes which David composed and appointed to be sung Vers 7. Moreover Solomon hallowed the middle of the court c. See 1. Kings 8.64 Vers 8. Also at the same time Solomon kept the feast c. Concerning this feast see also the notes 1. Kings 8.65.66 Vers 12. And the Lord appeared to Solomon by night c. See 1. Kings 9.1 2. CHAP. VIII Vers 2. THe cities which Huram had restored to Solomon Solomon built them c. Solomon had given them to Huram and Huram not liking them had restored them to Solomon and so Solomon built them See 1. Kings 9.11 12. In which chapter we have also most of the other passages of this chapter and therefore I must referre the reader to the annotations there Vers 11. For he said My wife shall not dwell in the house of David c. In the foregoing words it is said that Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her and here the reason given for this is for he said My wife shall not dwell in the house of David king of Israel and why so Because the places are holy whereunto the ark of the Lord hath come Concerning which a question of great difficulty may be moved to wit why the house of David should be counted so holy that Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence of the ark made any place holy any longer then it continued there for was the house of Obed-edom holy after the ark was carried from thence yet here thirteen years after the ark was carryed into the Temple for so long it was after the finishing of the Temple ere Solomon had built his own house and the queens house 1. Kings 7.1 Solomon refused to let his wife dwell in Davids house because the ark had been there yea the words seem to imply that all places were esteemed holy where the ark had been the places are holy saith Solomon whereunto the ark of the Lord hath come But for resolving of this two answers may be given First that those words for he said My wife shall not dwell in the house of David king of Israel because the places are holy c. contain the reason why Solomon resolved to build an house for his wife at which time the ark was yet in the house of David not why he brought up his wife into the house he had built for her when indeed the ark had been long before removed into the Temple and so must be referred to the words immediately foregoing the house that he had built for her Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had huilt for her and then to shew what moved him to build an house for her this clause is added for he said My wife shall not dwell in the house of David king of Israel because the places are holy whereunto the ark of the Lord hath come Or secondly that Solomon resolved that because the places were holy whereunto the ark was brought therefore it was not fit that his wife who was born of heathen parents and had not her self perhaps at that time embraced the faith of Israel should dwell in the house which had been holy in this regard though Davids house ceased to be holy after the ark was removed thence in regard of the Symbolicall signe of Gods presence yet out of his superabundant respect unto that signe of Gods presence he thought it not fit to make that a dwelling place for her and her followers that were aliens and strangers to the house of Israel which had been the holy dwelling place of the most high God and this I conceive to be the best and most satisfying answer CHAP. IX Vers 1. ANd when the Queen of Sheba heard of the fame of Solomon c. See 1. Kings 10.1 where also many other passages of this chapter are explained in the Annotations upon the severall passages there Vers 8. Which delighted in thee to set thee on his throne That is the throne of Israel 1. Kings 10.9 All thrones are Gods because all power is of God and he disposeth all the kingdomes in the world to whom he pleaseth Daniel 4.32 The most high ruleth in the kingdome of men and giveth it to whomsoever he will But the throne of Israel was the Lords in a more speciall respect because there was a speciall covenant betwixt God and Israel in regard whereof he was more peculiarly their God and king and their kings his deputies and types of Christ Psal 2.6 I have set my king upon my holy hill of Sion Vers 10. And the servants of Huram c. See 1. Kings 10 11 12. Vers 12. And king Solomon gave to the Queen of Sheba all her desire whatsoever she asked besides that which she had brought unto the king That is besides what he gave her of his own royall bounty 1. Kings 10.13 in lieu of those guifts which she had brought to him or rather besides what he gave her in gifts of the same kind with those which she had given him to wit gold and spices and precious stones he gave her also other things that were greater rarities to her because she had them not in her own countrey Vers 13. Now the weight of gold that came to Solomon c. See 1. Kings 10.14 c. Vers 25 And Solomon had foure thousand stalls for horses and chariots c. See 1. Kings 4.26 Vers 28. And they brought unto Solomon horses out of Egypt c. See 1. Kings 10.28 Vers 29. Now the rest of the acts of Solomon first and last are they not written in the book of Nathan c. See 1. Kings 11.41 CHAP. X. Vers 1. ANd Rehoboam went to Sechem This story is related as here in 1. Kings 12.1 Concerning which therefore see the Annotations there CHAP. XI Vers 4. ANd they obeyed the words of the Lord c. See 1. Kings 12.24 Vers 11. And he fortified the strong holds and put captains in them c. That is many places that were by situation and nature strong he fortified also
for Ahaziah was also called Jehoahaz chap. 21.17 and 22.1 Vers 24. And he took all the gold and silver and all the vessels that were found in the house of God with Obed-Edom That is with the posterity of Obed-Edom See 1. Chron. 20.15 CHAP. XXVI Vers 1. THen all the people of Judah took Uzziah who was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam the second king of Israel 2. Kings 14.21 See the notes for this chapter 2. Kings 15.1 c. Vers 5. And he sought God in the dayes of Zechariah who had understanding in the visions of God That is who was a Prophet one that was accustomed to see the visions of God or else it is meant that he was one that had singular understanding in the writings of Moses and David and other the Prophets and servants of God that had written in former times and consequently an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws or that was skilfull to interpret the dreams and nightly visions of other men as Joseph and Daniel had Gen. 41.15 Dan. 1.17 and 2.19 Vers 9. Moreover Uzziah built towers in Jerusalem at the corner gate and at the valley gate c. It is likely that the repairing of that great breach which Joash king of Israel had made in the wall chap. 25.23 from the gate of Ephraim to the corner gate was the first occasion that put the king upon these buildings Vers 19. And while he was wroth with the priests the leprosie even rose up in his forehead See the 2. Kings 15.5 Though he were leprous happely all over his body yet it appeared in his face onely Before the priests in the house of the Lord from beside the incense altar For there standing he was stricken with the leprosie Vers 22. Now the rest of the acts of Uzziah first and last did Isaiah the prophet the sonne of Amos write We find nothing of his history in the prophesie of Isaiah which we have this therefore may relate to some part of the book of Kings written by Isaiah or some other history which he wrote that is not now extant CHAP. XXVII Vers 1. JOtham was twenty and five years old when he began to reigne and he reigned sixteen years c. See 2. Kings 16.2 c. and 15.33 Vers 2. And he did that which was right in the sight of the Lord according to all that his father Uzziah did That is he did that which was right but not with a perfect heart and therefore it follows in the next words to shew that yet he was not altogether so ill as his father that he entered not into the Temple to wit to offer incense and to incroach upon the priests office as his father did And the people did yet corruptly That is they sacrificed and burnt incense still in the high places 2. Kings 15.35 Vers 3. He built the high gate of the house of the Lord c. See 2. Kings 15.35 And on the wall of Ophel he built much This Ophel was a tower on the outside of the citie See chap. 35.15 Neh. 3.26.27 and 11.21 and was as is there noted the place where in those times the Nethinims dwelt CHAP. XXVIII Vers 1. AHaz was twenty years old when he began to reigne and he reigned sixteen years in Jerusalem c. See many severall notes for this chapter in 2. Kings 16.2 c. Vers 10. But are there not with you even with you sinnes against the Lord your God That is since God hath delivered the men of Judah into your hands because of their sinnes and that you cannot but know that you also have given the Lord as just cause to have punished you the consideration hereof should have moved you to shew them mercy and not to have exercised such horrible cruelty against them as you have done Vers 16. At that time did king Ahaz send unto the kings of Assyria to help him That is the king of Assyria that had many kings under him After that Rezin king of Syria and Pekah king of Israel had severally made inrodes into the land of Judah as is above related vers 5 6. c. and had made great spoil in the countrey not content with this they resolved to joyn their forces together and to go up against Ahaz again and besiege Jerusalem as is related 2. Kings 16.5 and this combination of these two kings it was accompanied with the losse he sustained at the same time by the Edomites and Philistines vers 17 18. that made him send to the king of Assyria for help of which see 2. Kings 16.7 Vers 19. For the Lord brought Judah low because of Ahaz king of Israel c. That is king of Judah See the note on chap 21.2 Vers 20. And Tilgath-pilneser king of Assyria came unto him and distressed him but strengthened him not It is manifest that this king of Assyria as on the behalf of Ahaz went up against Damascus and took it and slew Rezin 2. Kings 16.9 as likewise that at the same time he invaded the land of Israel and made great havock there 2. Kings 15.29 yet because Rezin and Pekah had raised the siege of Jerusalem as the prophet Isaiah had foretold Isaiah 7.4 Fear not neither be faint-hearted for the two tailes of these smoking fire-brands c. before the king of Assyria stirred forth to help him Rezin in his departure taking Elath which Uzzah the grandfather of Ahaz had wonne from the Syrians 2. Kings 16.6 And secondly because when he did come forth to his help though he did indeed sorely afflict both the Syrians and the Israelites yet he restored not to Ahaz any of the cities which his enemies had taken from him nor did him any other good in recompence of the great treasures which Ahaz had given him but perhaps did other wayes distresse him therefore it is here said he distressed him but helped him not As for that phrase he made Judah naked see the note Exod. 32.35 Vers 23. For he sacrificed to the gods of Damascus which smote him c. The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria and to congratulate his vanquishing of Rezin for there he took up that resolution of sacrificing to the gods of Damascus which smote him to wit in that expedition of Rezin king of Damascus against Judah whereof mention is made before vers 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest according to which he built an altar which was placed in the Temple and thereon did Ahaz sacrifice to these heathen gods 2. Kings 16.10 16. CHAP. XXIX Vers 1. HEzekiah began to reigne when he was five and twenty years old c. Viz. in the third yeare of Hoshea See the notes 2. Kings 18.1 2. Vers 3. He in
called Philosophers and amongst the Chaldeans Magi so amongst the Jews their great Doctours were called Scribes Vers 7. And there went up some of the children of Israel and of the priests c. Of those that hitherto had stayed in Babylon and Assyria and went not up at first with Zerubbabel there did some now go up with Ezra in the seventh yeare of Artaxerxes which was about fifty eight years after the sixth yeare of Darius mentioned chap. 6.15 if it be meant of Artaxerxes Longimanus for Darius lived after that thirty years Xerxes his sonne one and twenty years and after him succeeded this Artaxerxes Vers 10. For Ezra had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgements That is the chief aim of his journey was to instruct the people and to reform those things that were out of order amongst them and accordingly the Lord prospered his journey but withall observable it is how these three particulars are here joyned together to wit that he had prepared his heart first to seek the law of the Lord that is to endeavour to understand the law of God secondly to do it that is to yield obedience thereto in his own particular and thirdly To teach in Israel statutes and judgements that is to instruct the people also in the lawes of the Lord. Vers 14. Thou art sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem c. The Emperours of Persia had alwayes seven chief princes which were over all the rest and next unto the king of these Darius the sonne of Hystaspes was one and by them he was chosen Emperour Cambyses the sonne of Cyrus being dead and the usurping Magus being discovered and slain and so likewise there is mention again made of them Esther 1.14 Now hence it is said that Ezra was sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem according to the law that is to make enquiry whether all things were done amongst them according to the rule and direction of Gods law Vers 16. And all the silver and gold that thou canst find in all the province of Babylon c. To wit say some Expositours that belongs to the Temple at Jerusalem but others understand this clause of the silver and gold which Ezra could gather among the severall subjects of the king of Babylon from whom Ezra had power by vertue of this clause in his commission to receive what they would freely contribute as well as from his brethren the Jews of whom the next clause is added with the free will offering of the people and of the priests Vers 18. And whatsoever shall seem good to thee and to thy brethren c. To wit the rest of the priests Vers 22. And salt without prescribing how much Because they used salt yea perhaps much salt in all their sacrifices Levit. 2.13 And every oblation of the meat offering shalt thou season with salt c. and so Mark 9.49 For every sacrifice shall be salted with salt and withall because it was a commodity not so costly as the rest therefore there was no measure appointed for that but the kings treasurers were to allow them as much salt as they would require Vers 26. And whosoever will not do the law of thy God and the law of the king let judgement be executed speedily upon him whether it be unto death c. Which was more then the Jews were allowed to do when the Romanes were their lords John 18.31 The Jews said unto him It is not lawfull for us to put any man to death Vers 27. Blessed be the Lord God of our fathers which hath put such a thing as this in the kings heart c. These are Ezra his words and here the Hebrew begins again in the originall books CHAP. VIII Vers 2. OF the sonnes of David Hattush It may be this is that Hattush of the stock of David mentioned 1. Chron. 3.20 Vers 3. Of the sonnes of Shechaniah of the sonnes of Pharosh c. This clause of the sonnes of Pharosh is added to distinguish this Shechaniah from the other mentioned vers 5. As for the severall numbers here mentioned of those that went with Ezra besides such as are expressed by name they make one thousand foure hundred ninety and six to wit males besides women Vers 13. And of the last sonnes of Adonikam c. These here mentioned are said to be of the last sonnes of Adonikam either because they come now at last with Ezra out of Babylon whereas other of the sonnes of Adonikam went away before with Zerubbabel chap. 2.13 or else because they were descended of the youngest and last born sonnes of Adonikam Vers 15. And I gathered them together to the river that runneth to Ahava c. Ahava was it self a river vers 21. Then I proclaimed a fast there at the river Ahava this place therefore where they assembled together as the first place for their randezvous from all parts was where either Euphrates or some other river and the river Ahava met together as indeed Babylon was a countrey full of rivers Psalme 137.1 By the waters of Babylon we sate down c. and here they abode in tents three dayes waiting to see whether any more of their brethren would come thither to them And I viewed the people and the priests and found there none of the sonnes of Levi. That is none saving such as were priests no Levites that therefore which was said before chap. 7.3 there went up some of the children of Israel and of the priests and of the Levites c. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly Vers 16. Then sent I for Eliezer c. That which is here noted by way of distinction concerning these eleven men whom Ezra chose to send unto Iddo for Levites to wit that the first nine were chief men and the two last Jarib and Elnathan were men of understanding may well I conceive be thus understood that the first nine were of the chiefest rank and dignitie amongst them princes or heads of families and the other two were men of speciall note for their wisedome learning and eloquence and therefore picked out for the well mannaging that great businesse that they had now in hand Vers 47. And I sent them with commandment unto Iddo the chief at the place Casiphia c. Because he had speciall use of the Levites to wit to help in that which was the chief businesse of his journey the instructing of the people in the law of God and the reforming of those things he should find out of order amongst them according to the rule and direction of the law when he found that there was none of the Levites amongst those that were going up with him he dispatched certain messengers to a place called Casiphia where he knew there
this register of the genealogie of them that returned out of Babylon we may see in the notes upon the second chapter of Ezra Vers 70. And some of the chief of the fathers gave unto the work Some conceive that this is still a continuation of the register that was found mentioned above vers 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple c. And whereas it may be objected that there is a great deal of difference betwixt that which is said to be given there Ezra 2.69 and that which here is said was given to this they answer that all that was given by the encouragement of Cyrus both by Jews and Persians is there set down here onely that which was given by the Jews But I rather conceive with other Expositours that the register that was found mentioned vers 5. ended with the former verse and that here now is added what was collected after the people were numbred by Nehemiah according to the president of the register that was found for as there was a collection of money and other things made when they were numbred according to their genealogies in Zerubbabels time at their first coming out of Babylon Ezra 2.68 so was it now also onely that was merely for the building of the Temple this was partly for the service of the Temple for why else were so many priests garments given mentioned in the following words but in part also for the rebuilding of the city See above vers 4. The Tirshatha gave to the treasure That is Nehemiah chap. 10.1 and 8.9 Now those that sealed were Nehemiah the Tirshatha c. See the note also Ezra 2.63 Vers 73. So the priests and the Levites and the porters c. See the note Ezra 2.70 CHAP. VIII Vers 1. ANd all the people gathered themselves together as one man c. To wit on the first day of the seventh moneth vers 2. which was the feast of trumpets Levit. 23.24 and not many dayes after the wall was finished which was on the twentie fifth day of the sixth moneth chap. 6.15 Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea and which were before more breifly related by Ezra Ezra 3.1 c. and that first because as the second chapter of Ezra ends and the third begins so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin and secondly because it is not likely that Ezra being sent to instruct the people in the Law of God would suffer them so long to wit till Nehemiahs coming to be ignorant of the main duties of Gods worship and service as it seems now they were vers 14. And they found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth c. But these reasons are too weak to winne us to admit of such a confusion in the order of the history rather therefore I conceive that what is here related was done in Nehemiahs time after the wall was finished as is above related The place where they met together was as is here added the street that was before the water-gate a gate mentioned before chap. 3.26 and in the street hereof it seems the people were assembled because the court of the Temple could not contain such a multitude And they spake unto Ezra the scribe to bring the book of the Law of Moses c. See the note Ezra 7.1 and 6. Vers 4. And beside him stood Mattithiah c. To wit as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them and in their turn also to perform the work Vers 7. Also Joshua and Bani c. That is not onely Ezra did thus expound the Law unto the people but others also of the priests and Levites caused the people to understand the Law because they could not all conveniently heare Ezra they were divided into severall companies and in each of them there were pulpits or scaffolds erected as may be gathered chap 9.4 from whence they read and expounded the Law unto them there being severall teachers in each place that might successively discharge that work And the people stood in their place To wit some in one company and some in another according to their divisions So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading It is a weak conceit of some popish Expositours that they did reade onely that in the Syriak tongue to the people which in the originall book was written in Hebrew and that because the people since their return out of Babylon did neither speak nor perfectly understand the Hebrew tongue but the Syriak onely for the words do plainly import that they expounded that which they read to them Vers 9. And Nehemiah which is the Tirshatha See Ezra 2.63 This day is holy unto the Lord your God mourn not nor weep That is this day the Lord hath appointed to be consecrated to him as a holy day of spirituall rejoyceing and feasting together Numb 10.10 In the day of your gladnesse and in your solemne dayes and in the beginnings of your moneths ye shall blow the trumpet c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy and make not your selves unfit for the service of this day by your excessive and unseasonable mourning For all the people wept when they heard the words of the Law Because they they perceived by that they had heard from their teachers how many wayes they had broken the Law of their God and had by that means provoked the Lord to poure forth those judgements upon them which they saw he had long since threatned against those which did not obey his commandments Vers 10. Then he said unto them Go your way eat the fat and drink the sweet c. This is meant of their feasting together with their peace-offerings to which he addes and send portions unto them for whom nothing is prepared that is to the poore the fatherlesse and widows which was according to the Law Deut. 16.14 Thou shalt rejoyce in thy feast thou and thy sonne and thy daughter c. and the Levite the stranger the fatherlesse and the widow c. For the joy of the Lord is your strength That is your rejoycing in the Lord his love and favour and manifold mercies which he hath of late conferred upon you and doth still continue to you is that whereby you must be strengthened both in the outward and inward man Vers 13. And on the secend day were gathered together the chief c. even to understand the words of the Law That is to advise with him
against them in the watches That is they were also imployed in other services of the Temple successively in their severall courses Vers 10. And Jeshua begat Joiakim Joiakim also begat Eliashib The names of the high priests from their coming out of Babylon to the ruine of that Persian Monarchy are here inserted amongst other reasons no doubt because in those dayes the years of the Hebrews common-wealth were noted by the years of the high priest for kings they had none as in former ages and as for this Joiakim the sonne of Jeshua and father of Eliashib he was happely the same that is often mentioned in the Apocryphall story of Judith see Judith 4.6 and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1 for Eliashib his sonne who succeeded him was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem for he then built the sheep-gate c. chap. 3.1 Then Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. though afterward Nehemiah being with Artaxerxes in Persia he did very grossely misdemean himself in his place lodging Tobiah to whom he was allyed by mariage as also to Sanballat chap. 13.28 in the very chambers of the Temple chap. 13.4 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God was allied unto Tobiah and he prepared for him a great chamber c. Vers 11. And Joiada begat Jonathan and Jonathan begat Jaddua This Joiada Jonathan and Jaddua were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus whose cup-bearer Nehemiah was to wit Darius Nothus Artaxerxes Mnemon Artaxerxes Ochus Arses and Darius the last called Codomanus who lost the Empire to Alexander the great for as Josephus reports this Jaddua it was that met Alexander the great in his pontificall robes when he came against Jerusalem with the glory of whose presence that great conquerour was so stricken that he granted the Jews all and more than they desired Nor needs it seem strange that Nehemiah should live to see so many successions of high priests for happely he was very young when he was Artaxerxes cup-bearer and secondly happely Jaddua who lived in Alexanders time was not yet high priest when Nehemiah wrote this but was onely added to the rest because he was to succeed his father Jonathan and thirdly God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church But however it may well be which others say that this clause was inserted after Nehemiahs death by some other holy man of God Vers 12. And in the dayes of Joiakim were priests the chief of the fathers of Seraiah Meraiah c. That is Meraiah was the head or chief of that order in the dayes of Jehoiakim of which Seraiah was head or chief vers 1. in the dayes of Jeshua and so we must understand all the rest that are named in this second catalogue Vers 17. Of Miniamim of Moadiah Piltai The meaning of this clause is either that Piltai was the head of both these families or else that he was the head of the family of Miniamin who was descended of Moadiah Vers 22. The Levites in the dayes of Eliashib Joiada and Johanan and Jaddua were recorded c. Having set down in the ten foregoing verses who were the chief priests in the dayes of Joiakim the sonne of Jeshua here we are told that both the chief Levites and priests in the dayes of the following high priests to wit Eliashib Joiada and Johanan the same that is before called Jonathan vers 11. and Jaddua even to the reigne of Darius the Persian that is Darius Codomanus the last Persian king who was vanquished by Alexander the great were recorded which is as if it had been said being recorded elsewhere there is no need of repeating them here again Now because Jaddua is here again mentioned it is thought by some that this verse was also inserted after the death of Nehemiah Vers 23. The sonnes of Levi the chief of the fathers were written in the book of the Chronicles c. Here we are told where the names of the chief Levites before mentioned are recorded untill the dayes of Johanan or Jonathan the sonne that is the grandchild of Eliashib vers 11. and because many of them lived also in the dayes of Jaddua in the foregoing verse he also is mentioned namely in the book of the Chronicles which whether it be meant of the Scripture Chronicles or no it is hard to say Vers 24. And the chief of the Levites c. To wit in the dayes of Joiakim for so it is expressed vers 26. These were in the dayes of Joiakim the sonne of Jeshua c. Vers 27. And at the dedication of the wall of Jerusalem they sought the Levites c. For as at their first taking possession of any new built house they used to dedicate it with feasting prayer and praising God as it is noted Deut. 20.1 whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem to wit with praying to God that he would blesse them and make them a means of safety to his holy city and with praising God with Psalmes of joy and thanksgiving the rather because the walls were so miraculously finished in so short a time maugre all the opposition of their enemies Vers 30. And purified the people and the gates and the wall To wit by sprinkling upon them the water of purifying as also by praying and praising God as in the former note Vers 31. Then I brought up the princes of Judah upon the wall c. Viz. together with the Levites and many of the people as is expressed vers 38. and then being altogether in one place Nehemiah appointed two great companies of them that gave thanks that is he divided them into two companies in the one company was Ezra who went formost vers 36. with whom went those Levites and priests mentioned vers 32. c. to the end of the 36. verse with half of the princes vers 32. yea and half of the people vers 38. in the other company was Nehemiah vers 38. and the other half both of the princes and people vers 38 40. and likewise those priests and Levites mentioned vers 41.42 And then being thus divided Ezra and his company turned on the right hand toward the dung-gate Nehemiah and his company to the left toward the tower of the furnaces vers 38. and so met both at last in the Temple vers 40. which was in the west of the citie whence it seems they began on the east-side Concerning the severall gates here mentioned see the severall notes on the second and
note above vers 3. Vers 15. She required nothing but what Hegai the kings chamberlain the keeper of the women appointed Herein appeared the modestie of Esther yea and hereby also she testified that she was drawn against her will and with a discontented mind unto the bed of this impure and uncircumcised king Others desired to please and therefore laboured by all means to make themselves delightfull but she desired it not and therefore though happely she resisted not so farre as she ought to have done yet she abhorred all endeavouring to please and so would onely be a patient in this businesse and accordingly through Gods grace and favour this she obtained that she was not made his concubine but his wife Vers 16. So Esther was taken unto king Ahasuerus into his house-royall in the tenth moneth which is the moneth Tebeth Which containeth part of December and part of January Vers 18. And he made a release to the provinces To wit of the tribute which at that time was to have been paid as princes at their great feasts such as was this at Esthers marriage use to conferre some speciall favours upon their people Vers 19. And when the virgins were gathered together the second time c. Some understand this of a second gathering of the virgins after that before mentioned either to attend at Esthers marriage or to provide concubines for the king But it may as well I conceive if not better be understood of that gathering of the virgins hitherto spoken of out of all the provinces for the choosing of a wife in the room of Vashti it seems when Vashti was chosen queen there was such a search made for many severall beautifull virgins of whom the king might choose her whom he liked best and because the same course was taken now again when Vashti was put away therefore it is said here When the virgins were gathered together the second time then Mordecai sate in the kings gate that is he was one of the kings porters or some other officer in the kings court who usually attended at the palace gate or else it may be meant onely of his own voluntary attendance about the kings gate that he might heare still how it fared with Esther as before for the same reason he had still attended before the court of the womens house vers 11. Vers 20. Esther had not yet shewed her kindred c. See the note vers 10. Vers 23. And it was written in the book of the Chronicles before the king That is the king seeing it done or in the book which the king had continually with him to reade in CHAP. III. Vers 1. AFter these things did king Ahasuerus promote Haman the sonne of Ammedatha the Agagite That is of the stock and family of Agag and because we reade of no other Agag in the Scriptures but the kings of the Amalekites who were called Agags as the kings of Egypt were called Pharaohs and the Roman Emperours Cesars of which see 1. Sam. 15.8 Numb 24.7 therefore it is probably conceived that this Haman was of the royall stock of those kings of Amalek yet happely born and brought up in Macedonia and therefore in the Apochryphall additions of Esther called a Macedonian chap. 16.8 Vers 2. But Mordecai bowed not nor did him reverence Two reasons are given by Interpreters why Mordecai refused to reverence Haman according to the kings commandment and to bow down unto him as the other servants of the king first because it was a divine worship which was enjoyned to be given him which Mordecai therefore could not afford him without manifest contempt of Gods Law and therefore Mordecai alledged that he was a Jew vers 4. he told them he was a Jew Manifest indeed it is by all that have written the ancient stories of the Persians that the Persian kings did exact divine worship from the people even to be worshipped as Gods and so much is expressely noted of Darius Dan. 6.7 Whosoever shall ask a petition of any God or man save of thee O king he shall be cast into the den of lions and hence they gather that this divine worship which they required the king out of his excessive love to Haman enjoyned to be given to him also and indeed the Apocryphall additions of Esther so farre as they deserve credit do plainly make this the cause of Mordecaies refusing to bow unto Haman chap. 13. vers 12 13 14. Thou knowest all things and thou knowest Lord that it was neither in contempt nor pride nor for any desire of glory that I did not bow down to proud Aman for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet but I did this that I might not preferre the glory of man above the glory of God secondly because he would not seem to flatter and magnifie him whom he abhorred in his heart because he was a proud ambitious wicked unworthy wretch and happely a professed enemy of Gods people and withall one of that accursed nation against whom the Jews were by the law bound to oppose themselves in perpetuall enmitie Exod. 17 16. The Lord hath sworn that he will have warre with Amalek from generation to generation Deut 25.17.19 Remember what Amalek did to thee by the way when thou camest forth out of Egypt therefore it shall be when the Lord thy God hath given thee rest c. thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it and indeed this seems the clearest reason for though Mordecai might have yielded reverence to Haman in civil respects upon the kings decree without any offence against God yet what wonder that a good man should scruple more then needed or be transported by zeal to an unnecessary endangering of himself especially if we consider that Mordecai that was of the tribe of Benjamin might think how deare it cost Saul for shewing favour to Agag of whose stock or nation Haman was however doubtlesse Mordecai would have scrupled as much the yielding of divine adoration to the king himself as to his minion Haman nor is it credible that Mordecai Nehemiah and the rest that lived in the Persian court did never shew any reverence to the king of Persia no not so much as to stand up to them when they passed by which Mordecai refused to do to Haman See chap. 5.9 Vers 4. They told Haman to see whether Mordecai his matters would stand c. That is to see whether he would stand to that he had done and whether he could justifie and bear himself out in so doing and the reason of this is given in the next words for he had told them that he was a Jew to wit as rendring that for a reason why he might not or would not bow down unto Haman and that either because it was divine worship which was to be given to Haman which was directly contrary to the law God had
first which was against the laws of the Medes and Persians chap. 8.8 and therefore they were enraged at it and would not obey it or else happely they did not believe that this second edict was indeed sent forth by the king but was onely the device of Mordecai or at least would not believe it as being loth to be beaten off from destroying the Jews whom they hated with a deadly hatred and had long assured themselves that they should now have liberty to wreak their teen upon them and therefore were resolved to put in execution the first decree now herein was the wonder that the Jews being a few to speak of should be able to stand against their enemies but the reason of this is given that God struck their enemies with such terrours fears that they were not able to withstand them The rulers for fear helped the Jews vers 3. many others no doubt durst not stirre and those that had with great confidence armed themselves when the Jews assembled themselves and stood for their lives vvere suddenly daunted and so easily slain by the Jevvs and thus God did immediatly more for the preservation of the Jevvs by making them terrible to their enemies then all that Esther and Mordecai had done Vers 6. And in Shushan the palace the Jews slew and destroyed five hundred men It is above all strange that in Shushan the city royall called here Shushan the palace where the kings favour to Mordecai and the rest of the Jews could not be unknown there should be so many found that would obstinately undertake the massacring of the Jews in confidence of the first decree chap. 3.13 notwithstanding by the second decree chap. 8.10.11 the Jews were allowed to kill and destroy all their enemies that should set upon them But for this we must consider first that when wicked men are hardened of God that they may be destroyed they do usually thus violently rush upon their own ruine the vengeance of God not suffering them to rest and secondly that in likelihood there were many of the faction of Haman that being enraged with the death of their great lord and the sudden preferment of Mordecai were mutinously inclined and ready enough therefore to be stirred up to this attempt by Hamans ten sonnes that were ringleaders to the rest as by their death is evident Vers 10. The ten sonnes of Haman the sonne of Hammedatha the enemy of the Jews slew they To wit those before mentioned by name in the three foregoing verses for by Hamans boasting of the multitude of his children chap. 5.11 And Haman told them of the multitude of his children it may seem he had more beside these how this agrees with the Apocryphall additions of Esther we may see chap. 16.18 where it is said that in the decree by warrant whereof the Jews did now slay their enemies there was mention made that not Haman onely but also all his family with him were then hanged already But on the spoil laid they not their hand Though by the kings decree they might have done it chap. 8.11 Take the spoil of them for a prey and that because they would hereby make it evident that they aimed not at the enriching of themselves with the spoils of those they had slain but only at their own necessary and just defence and that it might not be said that they had slain any one causelessely onely to get his estate Vers 11. On that day the number of those that were slain in Shushan the palace was brought before the king The report of this which had happened in the city was soon brought unto the king perhaps by some that would willingly have stirred up the kings wrath against the Jews Vers 13. Let it be granted to the Jews which are in Shushan to do to morrow also according to this dayes decree To wit by slaying those who this day set upon the Jews but escaped their hands and were not slain by them as these five hundred were And this no doubt she desired as aiming at Gods glory in the revenge of his peoples enemies and at the peace of the Church which might else afterwards be disturbed by these that were now for the present escaped And let Hamans ten sonnes be hanged upon the gallows That is let the dead bodies of these sonnes of Haman who were this day slain with others be for their greater reproch and the terrour of others hanged upon the gallows whereon their father was before hanged Vers 16. But they laid not their hands on the prey See above vers 10. Vers 17. On the thirteenth day of the moneth Adar c. The drift of the words in the three following verses is to shew that the other Jews that lived not at Shushan slew their enemies on the thirteenth day and then rested and kept a day of feasting on the fourteenth day whereas the Jews at Shushan slew their enemies both on the 13th and 14th dayes and so kept not their day of feasting till the fifteenth day Vers 20. And Mordecai wrote these things and sent letters unto all the Jews c. That is in the writings and letters which he sent unto the Jews concerning their keeping the feast of Purim he wrote the relation of these things before mentioned as the ground of this annuall festivity or else it may be meant more generally that Mordecai was the pen-man of the holy ghost in writing this whole book of Esther Vers 21. To stablish this among them that they should keep the fourteenth day of the moneth Adar and the fifteenth c. To wit because on the fourteenth day the countrey Jews rested from slaying their enemies and those in Shushan not till the fifteenth and so they were taught to rejoyce in one anothers welfare But was not this unlawfull like that sin of Jeroboams 1. Kings 12.33 I answer No and that because it was a politick ordinance for civill respects and not any addition to the worship of God Vers 22. Dayes of feasting and joy and of sending portions one to another and gifts to the poore As their custome was in all their solemn festivities Neh. 8.10 Then he said unto them Go your way eat the fat and drink the sweet and send portions unto them for whom nothing is prepared c. Vers 26. Therefore for all the words of this letter and of that which they had seen concerning this matter and which had come unto them c. This clause is added because of those things related in these letters concerning the danger the Jews were in and their deliverance from that danger which moved them to take upon them to keep the feast of Purim some of them they had seen with their own eyes in their severall dwellings as the decree that was brought from the king for the destroying of the Jews and the preparations that were made by the enemies to put this decree in execution and the second decree likewise wherein the Jews were allowed to
defend themselves and to slay their enemies and the slaughter which thereupon they had made amongst them and again some other things had been onely brought unto them by relation from others as Hamans casting of lots and many others of the like nature Vers 29. Then Esther the queen the daughter of Abihail and Mordecai the Jew wrote c. the former letters whereby the Jews were in all places appointed to keep yearly the feast of Purim on the fourteenth and fifteenth day of the moneth Adar in memory of this great deliverance were written by Mordecai vers 20. and therefore was that festivall usually afterwards amongst the Jews called Mordecaies day 2. Maccha 15.36 but then afterwards again perhaps the next yeare lest they should not hold on in the yearely observing this feast as fearing lest the celebration hereof should embitter the minds of the people against them amongst whom they lived by renewing the memory of that great slaughter which the Jews had made amongst them Esther also now with Mordecai wrote a second letter to enjoyn the continuance of this anniversary feast and that with all authority urging it by all means and strictly enjoyning it as farre as by their authority they might the better to confirm this second letter and that there might be no question made of doing what was therein so strictly and firmly enjoyned Vers 30. And he sent the letters unto all the Jews c. with words of peace and truth The meaning of this clause is either that in these letters he did enjoyn them to live peaceably amongst themselves and with others also and not to insult over the nations because of their own present prosperity or else that he did comfort or encourage them by giving them assurance that they should enjoy peace and truth and putting them out of doubt and fear Vers 31. And as they had decreed for themselves and for their seed the matter of the fastings and their cry Severall wayes is this understood by Expositours For first some understand it as in relation to their fasting and praying three dayes together when Esther was to go in to Ahasuerus to make supplication for the Jews chap. 4.16 to wit that as then in their great danger Esther and Mordecai appointed them certain dayes for fasting and prayer with strong cryes and tears so now they appointed certain dayes of yearely praise and thanksgiving for their great deliverance Secondly some understand it thus that as they had decreed for themselves and their posterity that the thirteenth day of the moneth Adar should for ever be kept as a fasting day in remembrance of their fasting when Haman had procured his bloudy decree against them so they decreed likewise to keep the fourteenth and fifteenth dayes as dayes of feasting in memory of their miraculous deliverance from that decree And thirdly others take it thus that as they had formerly decreed for themselves and their posterity to keep certain dayes of publick humiliation with fasting and prayer in remembrance of the desolation of Jerusalem when the city was taken and the Temple burnt by the Babylonians which were those whereof the prophet Zachary speaks Zach. 7.5 When ye fasted and mourned in the fifth and seventh moneth even those seventy years did ye at all fast unto me even unto me so now it was decreed that they should for ever keep this feast of Purim in remembrance of their joyfull deliverance from the plot of Haman And indeed first because the text here speaks of fasts decreed for all the Jews and their posterity and that fast desired by Esther chap. 4.16 was onely kept in Shushan And secondly because we find it not in the story any where that there was a fast for ever kept on the thirteenth day in memoriall of that fast and indeed that they kept a fast in remembrance of a fast or a danger from which they were delivered seems not probable therefore the last Exposition is I conceive most satisfactory Vers 32. And the decree of Esther confirmed these matters of Purim and it was written in the book That is in the book of their publick acts or the book of their civill statutes and ordinances besides those of Moses laws CHAP. X. Vers 1. KIng Ahasuerus laid a tribute upon the land and upon the isles of the sea That is both the continent and the isles under his dominion perhaps this is here inserted as being intended onely of the reimposing of the tribute whereof there was granted a release for a time at Esthers marriage chap. 2.18 Then the king made a great feast unto all his princes and his servants even Esthers feast and he made a release to the provinces c. yet it may be also added to shew how God punished the nations for their late greedy gaping after the lives and estates of Gods people or to make way to that which follows vers 3. how Mordecai sought the weal of his people perhaps by procuring them favour in regard of this tribute And indeed some Expositours understand this of the tribute imposed by Xerxes for that great expedition of his against Greece Vers 3. Seeking the wealth of his people and speaking peace to all his seed That is to the Jews his countrey men for whom he was alwayes ready to speak to the king and to do what ever might be for their peace and welfare FINIS
in the prison house that was according to the custome of those times for then it seems they would not suffer their prisoners to live idely but made them grind at the mill and thence is that expression where Babylons captivitie is threatned Isa 47.2 Take the milstones and grind meal uncover thy locks make bare the leg c. Yet withall it is likely they chuckered themselves to think what good use they should make herein of his great strength Vers 22. Howbeit the hair of his head began to grow again after he was shaven This shews that Samson was kept a good while in prison ere he was brought out to this their solemne festivitie and it is noted not as if his strength lay merely in the length of his hair but to implie his repentance the reassuming of his vow of the Nazarite which he had broken the recoverie of Gods former favour and the restoring of his former strength together with the signe of his reassumed vow his Nazarites hair Vers 23. Then the Lords of the Philistines gathered themselves together for to offer a great sacrifice unto Dagon their god This Dagon was an idol-god amongst the Philistines and his image was in the upper part like a man and in the nether part like a fish as many gather from 1. Sam. 5.4 concerning which see the note upon that place and that because happely the Philistines whose land lay altogether on the sea-coast did worship him as the god of the sea he had a temple in Ashdod 1. Sam. 5.4 And by this which is said here that all the lords of the Philistines met here together from all the severall lordships of their countrey to offer a great sacrifice to Dagon to wit for delivering Samson into their hands it seems he had another temple in Gaza too Vers 25. And they called for Samson out of the prison house and he made them sport To wit passively as being abused derided buffered and happely forced to run up and down that he might dash his head against the pillars yea and generally by suffering whatever such a poore blind prisoner can expect from enraged proud insulting enemies when they were now flushed with wine and good chear and herein was Samson also a type of Christ for thus did they sport themselves with our Saviour Matth. 26 67 68. Then did they spit in his face and buffeted him and others smote him with the palms of their hands Saying Prophecie unto us thou Christ who is he that smote thee and Matth. 27.29 And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews And they set him between the pillars To wit because there he might be most conveniently seen by the princes and people that were met together but withall by the secret providence of God this was so ordered that he might by thrusting away those pillars pull down the house upon the heads of the Philistines Vers 26. Suffer me that I may feel the pillars whereupon the house standeth that I may lean upon them This he spake to the lad that led him that the lad might think it was onely wearinesse partly through his continuall grinding at the mill and partly through their turmoyling him at present to make themselves sport that made him now desire to rest his hands upon the two pillars Vers 28. And strengthen me I pray thee onely this once O God that I may be at once avenged of the Philistines for my two eyes Thus by his calling upon God for help it was evident that he relyed not upon his grown hair but expected the renewing of his strength merely from God Neither did Samson by seeking to revenge his own wrong take Gods work out of his hand contrary to that precept Rom. 12.19 Avenge not your selves but rather give place to wrath for it is written Vengeance is mine and I will repay it saith the Lord and that because he was a publick person raised of God to punish those that wronged his people and besides what he did now it is likely he did it by the speciall instinct of Gods Spirit Vers 30. And Samson said Let me die with the Philistines and he bowed himself c. This is onely an expression of his contempt of death upon this consideration that he should execute such a remarkable judgement upon the Philistines His primary and direct intention was not such as is theirs that make away themselves but his direct aim was to destroy the Philistines onely he was content to lose his life in an action so advantageous to the people of God and whereby he should give such a deadly blow to their enemies which is expressed in the following words so that the dead which he slew at his death were mo then they that he slew in his life and herein doubtlesse he was a type of Christ who by death overcame death Heb. 2.14 And him that had the power of death which is the devil To which some adde also that dying thus with one hand reaching out to one pillar and the other to another and so bowing himself he did the more fitly shadow forth Christ dying with his hands stretched out upon the crosse John 19.30 When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Vers 31. Then his brethren and all the house of his father came down and took him c. It is indeed strange that the Philistines should yield his body to his kindred to be buried by them But for this we must consider first that happely the Philistines did not know or would not acknowledge that this house fell by Samsons means but rather by some other casualty secondly that the power of the Philistines as also their pride and wrath against Gods people must needs by this fatall blow given to all their princes and so many of the people be much abated and pulled down so that this was no time to domineer over the Israelites or to provoke them by any harsh answer but rather to provide by all means for their own safety thirdly that the hearts of all men are in Gods hands Prov. 16.1 The preparations of the heart of man and the answer of the tongue is from the Lord who might therefore move them to yield Samsons body to his brethren as he did Pilate to yield to the like suit concerning Christ John 19.38 Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jews besought Pilate that he might take away the body of Jesus and Pilate gave him leave And he judged Israel twenty years See the note chap. 13. vers 1. CHAP. XVII Vers 1. ANd there was a man of mount Ephraim c. All the particular passages related from hence to the end of this book were certainly in the time of some of the forementioned
Judges that not long too after the death of Joshua and not according to the order of time as they are here inserted after the death of Samson Concerning which see the note upon vers 6. Vers 2. And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst c. To wit either by cursing those that had stolen it through the violence of her passion or by adjuring those she spake to under a curse to reveal what was become of it if they knew any thing of it Now the bitternesse of his mothers spirit in cursing thus was doubtlesse the greater because she had superstitiously devoted it to a religious use to wit the making of images for her sonne But yet Micah mentions it as being touched in conscience by way of aggravating his sinne implying the reason why he could no longer detain it In mine own hearing saith he thou didst curse those that had taken thy silver from thee or that did not discover where it was yet wretch as I am hitherto I have detained it but no longer dare I lie under a mothers curse and therefore am I now come to confesse my sinne and to restore again the money to you And his mother said Blessed be thou of the Lord my sonne That is free be thou from my curse my sonne and mayst thou be blessed of the Lord and not cursed because thou hast repented of this fact and so ingeniously dost offer to restore what unadvisedly before thou hadst taken away from me Vers 3. His mother said I had wholly dedicated the silver unto the Lord c. Micahs mother here tells him that she had wholly dedicated the silver unto the Lord Jehovah as it is in the Hebrew and yet withall she addes that it was to make idols for him to make a graven image and a molten image whereby it is evident that in these times when many of the Israelites were become idolaters yet they pretended and intended the worship of the true God in their idol-service not esteeming those dumb and dead images gods but onely representations and remembrances of the true God Some question whether this which she spake of a graven image and a molten image was meant of two severall images that she intended should be made of her silver one graven and another molten or of one image which is called a graven and a molten image onely because they did melt their silver and cast it into the form of an image and then did afterwards polish and finish it with graving tools but that two severall images are here intended is evident in the following chapter vers 18. where it is plain that they are named severally And these went into Micahs house and fetched the carved image the ephod and the Teraphim and the molten image Vers 4. Yet he restored the money unto his mother Though she now gave it him freely yet he would not keep it as fearing the disquiet of his conscience if she would bestow it as she vowed she might but he would be sure to rid his hands of it And his mother took two hundred shekels of silver and gave them to the founder who made thereof a graven image and a molten image c. The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim and whatsoever else was requisite for the idolatrous worship oâ— theâ— false gods Vers 5. And the man Micah had an house of gods c. That is a chappel consecrated to these superstitious devotions and made an ephod under which are comprehended all other garments for the priests and teraphim now these teraphim were a speciall sort of images distinguished by that name from all other sorts of images 2. Kings 23.24 Moreover the workers with familiar spirits and the wizards and the images the teraphim it is in the originall and the idols and all the abominations that were spied in the land of Judah and in Jerusalem did Josiah put away It seems they had the shape of men 1. Sam. 19.13 And Michael took an image and laid in the bed for there also Michaels image is in the originall called teraphim and that they made use of them as oracles and received from them answers what to do in doubtfull cases Ezek. 21.21 The king of Babylon stood at the parting of the way at the head of the two wayes to use divination he made his arrows bright he consulted with images or teraphim Zach. 10.2 The idols or teraphim have spoken vanity and the diviners have seen a lie and have told false dreams and it may well be that this made the Danites enquire at Micahs house concerning the successe of their journey Vers 6. In those dayes there was no king in Israel c. That is in those dayes when Micah did this before related But when was this The time is not expressely set down some conceive this was done after Samsons death and that therefore it is next related in the course of the history but the most probable opinion is that both this and all that followeth to the end of this book were done long before Samsons death and are here onely related apart by themselves that the story of the Judges the main thing intended in the former part of the book might not be interrupted first because it is not probable that the Danites being a populous â—â—be and straitened in their dwelling by reason of the Amorites so long before Judg. 1.34 And the Amorites forced the children of Dan into the mountain for they would not let them come into the valley would stay so many years ere they would look out to enlarge their borders which how they did and how they stole away Micahs gods is related in the following chapter But especially because in the warre of Israel against Benjamin which is largely related in the three last chapters of this book Phinehas ministred before the Lord chap. 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes saying Shall I yet again go out to battel against the children of Benjamin my brother who killed Zimri and Cozbi Numb 25.7 above three hundred years before Samsons death It seems therefore either this was done immediately after the death of Joshua and those elders who all their time kept the people from revolting from God Judg. 2.7 And the people served the Lord all the dayes of Joshua and and all the dayes of the elders that outlived Joshua who had seen all the great works of the Lord which he did for Israel and then the meaning of the words may be there was no King in Israel that there was no ordinary supreme magistrate neither King nor Judge to restrain the people from these wicked courses or else that it was done in the time of some of the Judges that followed next after Joshua and then the meaning of